new law namely outward Rite or sign promise of sanctifying grace and the institution of Christ The outward Rite or ligh as to the Sacrament of Penance is the sensible absolution of a Priest The promise of grace appears by the words of Christ Ioan. 20. Whose sinnes you shall forgiue they are forgiuen them and the institution of Christ is expres'd in the precedent words of the same Chapter As my Father sent me so send I you Wherfore the ancient Fathers treating of sacramentall Penance in order to such as are baptized teach that Christ giues power vnto a Priest to remit thereby euen occult sinnes in consequence of which they appropriate to Penance the name of a Sacrament as much as to baptism Tertull. l. de praescript adversus Haeret Ambros l. de poenit c. 7. and S. Austin l. 5. hom c. 5. compareth this Sacrament ministred by a Priest to the raising yp of Lazarus by Christ and to the vntying of his cords by the Apostles Sacrament of the new law taken in the proper sense vnto remission of sius committed after baptism and therefore named * Hieron ad Demetr vocat Sacramentum poenitentia secundam tabulam post naufragium the second spirituall boord or plank of a souls spirituall wrack Grace giuen by baptism restoreth sanctity that Originall sin tooke away grace receiued through Penance recouereth that sanctity being lost again through actuall sin A christians life on earth is a warfare against flesh and blood against principalities against powers against worldly Gouernours the Princes of the darknesse of this world and against all spirituall wickednesses which are the assaults of the deuill And for as much as humane nature is infirm and the power of this aduersary great it is impossible for any whomsoeuer to escape vnwounded without armour of extraordinary protection In regard whereof Christ hath prouided a soueraigne remedy as an effectuall cure for all the personall wound a christian might receiue in this warfare exercised after baptism and this is the Sacrament of Penance instituted by Christ himselfe (b) Christ Mat. 18. saying to his Apostles Whatsoeuer ye shall binde on earth shall be bound in Heauen and vvhatsoeuer ye shall loose on earth shall be loosed in Heauen only promised them and their successors in Priestly function authoritie and power to forgiue sinnes and inuested them in it Ioan. 20. saying vnto them Receiue the holy Ghosâ— vvhose sinnes you shall forgiue are forgiuen them Neither hath Christ left less power vnto Priest's to loose then to binde as S. Ambrose asserted against Nouatianus who taught that Priests had power to bind but not to loose 10.20 when he said to his Apostles Receiue the holy Ghost whosoeuers sius ye shall remit they are remitted and whosoeuers sins ye shall retain they are retained Although Christ alone had the * Apoc. 3. qui habet clauem Dauid c. key of Dauid which openeth and no man shutteth and shutteth and no man openeth Apocal. 30. as to supream excellency and power of remitting and retaining sins being enabled in vertue of his diuinity to open to and shut against sinners the kingdome of Heauen without help of a Sacrament neuertheless the same power as to participation and outward Ministery therof he communicated to his said Apostles and their successors in priestly function committing to them the Word of reconciliation 1. Cor. 5. That is to say the * Aug. accedit verbuÌ„ ad elementum fit Sacramentum ElemeÌ„tum seu materia proxima Sacramenti poenitentiae est confessio contritio word of sacramentall power implyed in the form of sacramentall absolution vêªt videlicet I absolue thee which ioyned to the elements contrition confession and actuall satisfaction makes the Sacrament of Penance these acts being the materiall parts therof And although Christ did not appoint this form in express tearmes neuertheless for as much as he instituted this Sacrament (c) Great is the dignity of a Priest saith S. Chrysostome hom 85. in Joan. For vvhose sinnes they shall remit are remitted to them and hom 5. de verbis Isa Vidi Dominum Speaking of the Sacrament of Penance writeth thus Heaven takes from the earth chief povver for the Iudge sitteth in earth our lord follovv's the seruant and vvhatsoeuer he shall judge here belovv God approu's aboue By the judge that sitteth in earth is meant a Priest whose judgment or sentence goes before and the sentence of God comes after In consequence of which seeing that a sentence meer declaratory cannot goe before but of necessity must follow it is euident that a Priest sacramentally absoluing a penitent is a judge taken in the proper sense wherefore S. Cyprian Epis 73. ad Iubaian S. Ambrose lapsis de poenit c. 1. 2. S. Austin l. 2. con Epis parmeni c. 11. and S. Chrysostome l. 3. de Sacerdot expound the particles vvhose sinnes ye shall forgiue of power and authority giuen vnto the Apostles as judges in order to remitting of sinnes after the similitude of an outward iudicatory Court or Tribunall wherin the penitent acts the accused and the witnesses too and the Priest supplies the part of the (d) The Council of Trent declares that no man can be restored by the Sacrament of Penance to that sanctity and integrity which he receiu'd by baptism without bitter tears and painfull labours judge in the room of Christ it is euidence enough to proue it As in an outward Court of iustice the judg giueth sentence and therby absolueth or condemneth the accused So Christ did thinke fit that a Priest as lawfull judg should pronounce sentence of absolution vnto remission of sins committed after baptisme for Christ in saying Whosoeuers sins ye shall remit are remitted substituted the Apostles * 1. Cor. 5. vbi dixisset Apostol is dedit nobis ministerium reconciliationis subiungit pro Christo ergo legatione fuÌ„givnur id est Sacardotes succedunt in munus seu ministerium reconciliationis eo modo quo Christus reconciliauit homines Deo ramitteÌ„do paccata corum vt constat av citato Textu Et Chryso hom 11. inâ—llam 2. Epis Pauli sic scribit quod igitur pro Christo legatioue fungimur idem est ac si dixisset Christi vice nos enim ipsius muneri successimus his speciall Legats to reconcile sinners to God neither is it of necessity required to the forme of a Sacrament that it be expresly set down in holy scripture the vniuersall tradition of the Church being testimony enough to proue it and euen Caluinists and sundry other sectaries doe vse in baptism the words I baptise thee for which they cannot alleadge any scripture-euidence Besides Caluin in his fourth book of institutions chapter 3. 5. 6. treating of imposition of hands exercised in the ordination of Church-minister's deriueth that ceremony from Church tradition and practice only and confesseth withall that it ought to be counted in lieu of a precept By the premises plainly
of other Saint's and no man hath euer thought fitting * Augus l. 10. de ciuit cap. 4. quis inquit sacrificandum ceÌ„suit nisi ei queÌ„ Deum sciuit vel putauit Et cap. 19. docet daemones ideo velle sibi offerri sacrificia vt sic pro Dijs habeantur Vnde Exod. 22. qui unmolat Dijs occidetur praeterquam Domino soli to sacrifice to any whom he ha h not known beleiued or feigned to bee a God 7. No other object interuening for God alone is the immediate object of proper sacrifice for as much as he containeth in himselfe alone the sole motiue thereof Wherby it plainly followeth that the oblation of tithe that is giuen immediately to the Ministers of God is not a proper sacrifice though it be exhibited for God's sake 8. Vnto destruction in recognition of God's supream excellency and power ouer his creatures this necessary requisite experience sheweth in all the sacrifices of the old law wherin the sensible thing offered was either killed if quick and aliue vêªt videlicet Ox lamb calf or broken or burnt if liueless (h) According to Leuiticus dry-offerings were either broken or burnt and liquid offerings were destroyed by pouring them out whereby appears that an vnbloody manner of effusion nothing derogats to the true nature or essence of a sacrifice hard and drie or consumed by effusion if liquid namely wine in testimony of God's omnipotency therby manifesting him to be Author of life and death and consequently to haue power to conserue his creatures as the thing before oblation was conserued and to destroy his creatures as the thing destroyed after oblation CHAR. II. OF THE SACRIFICE OF THE EVCHARIST OR MASS THE CONTENTS The sacrifices of the old law weak vnprofitable Element's Christ the night before his passion instituted and offered in the room of them all a sacrifice of his body and blood vnder the form's of bread and wine according to the Order of Melchisedech called sacrifice of the Eucharist sacrifice of the Altar sacrifice of Mass which is a perfect commemoration of the bloody sacrifice Christ offered on the Cross a propitiation whereby grace is obtain'd and sins remitted and the public seruice of euery true christian Church down from the Apostles till these tymes celebrated in one of the three holy tongues which be Hebrew Greek and Latin The Apostle 1. Cor. 14. forbiddeth not saying of publick or priuate prayers in an vnknown tongue THe sacrifice of the Eucharist is the speciall and proper externall sacrifice of the new law instituted and offered by Christ in his own body and blood vnder the forms of bread and wine * Hebrae 7. secundum similitudinem Mâ—lchisedech sic Apostolus interpretatur secundum ordinem Melchisedech after the similitude of Melchisedech his Sacrifice of whose order Christ was annointed high Priest for euer The law of Moyses and sacrifices thereof as they had institution and confirmation of God in respect of Christ only so they were to continue only till * Luc. 10. lâ—x Propheta vsque ad JoaÌ„nem Christ came that was the * Hebrae 6. lex vetus lata fuit duraxat donec veniret semeÌ„ promissum seed to which the promise was made of a new law and a new sacrifice vnto blessedness which the law of Moyses and the sacrifices therof could not effect The law written in Tables could not make the * Aug. lex in tabulis exarata non potuit efficere eam inscriptionem quae est iustificatio inscription which is iustification of life It * Chrysos lâ—x erat tantum iubens nihil afferebat auxilij shewed but could not heale the soar of mans soule And though the old sacrifices conferred * Hebrae 9. exterior legalis mundities appellatur iustitia caâ—nis emundatio carnis legall purity on the body neuertheless they could not giue spirituall sanctity to the soul vnto saluation Besides the commandement that went afore that is to say the old law was peculiar to one people only namely the Iew 's and the sacrifices therof were but (a) According to the Apostle Hebrae 10. the old law had the shadow of good things onely and not the very Image of the things Wherby appear's that the sacrifices and Sacraments of Moyses were vnperfect resemblances and dark representations of the good things procured by the sacrifice and Sacraments of the new law namely generall redemption and sanctifying grace wherfore S. Iohn cap. 1. saith that the Lavv vvas giuen by Moyses but grace and truth came by Jesus-Christ in consequence of which the new law is called the law of Christ the law of grace Christ being the law-maker and the Grace-giuer holy figures of a better oblation and those polluted through the sins of the Priests that offered them in so much that God had no affection for either of both because * Hebrae 1. Reprobatio quidem fit praecedentis maÌ„dati propter infirmitatem eius imbecillitateÌ„ promde Christus ait Io. 13. mandatum nouum do vobis of the weakness and vnprofitablenes of the sacrifices and the vncleaness and wickednes of the Priests wherfore he sent his own son to giue a new commandement that is the new law of sanctifying grace to the sauing both Iew and Gentile and to institute a new sacrifice of a cleane oblation to the exalting his name euen among the Gentiles that being to be celebrated (b) Malach. 10. From the rising of the sun euen to the going dovvn â—â—n euery place shall be sacrificing and a clean oblation shall be offered to my name In the room of sacrificing beasts and other creatures which were not able to purge out the leauen of sin and likewise often times were polluted through the vncleanes of the Priests that offered them God by the mouth of his Prophet promised a daily cleane and vndefilable sacrifice that should continue in all places of his Church for euer vnto celebrating his name And this is the sacrifice Christ instituted of his own body and blood vnder the forms of bread and wine according to the interpretation of the ancient Fathers S. Iustin the Martyr in dial cum Triphone S. Cyprian l. 1. c. 14. aduersus Iudaeos S. Damas l. 4. c. 14. de fide orthodoxa S. Austin l. 18. c. 35. de Ciuit. S. Chrysostome in psal 95 ora 2. con Iudaeos and all modern writers that are orthodox wherfore the Prophesy is fulfilled by the sacrifice of the Altar which is daily offered in the Catholick Church from the rising of the sun to the going down in euery place of the world from the rising of the sun to the going down therof according to the Prophecy of Malachias signifying that God was determined to abolish the said weak and polluted sacrifices and substitute in lieu thereof an effectuall and most pure oblation which is that Christ the son of God and man instituted of his body and blood
and the holy Ghost and this was done with intent to render the name of Christ more honourable but S. Cyprian denyes expresly that remission of sinnes can be procured without naming of the three diuine persons which is the opinion of S. Austin l. 1. de baptismo con donat the Holy Trinity As there is fecundiâ—y in carnall parents to beget carnall children so by diuine dispensation fecundity is giuen to elementary water in baptism to bring forth spirituall children and as no man comes into the world that is not born of carnall parents So no man enters into the kingdom of Heauen that is not born again by sacramentall washing of water vnto iustification whosoeuer will put himselfe in a capacity to obtaine celestiall enjoyments must put of the old and terrene man and put on the new and spirituall creature he must purge out the old leauen of originall sin and by christian circumcision cast of the sinfull body of the flesh Col. 2. which is inconsistent with heauenly endowments that is to say he must be buried with Christ by baptism Rom. 6. christian circumcision vnto remission of sms and newness of life consisting therin Wherefore since that all men by the law * Apostolus dicit omnes peccasse in Adamo primo nostro Parente esse conceptos in peccato of their conception or birth are liable to the guilt of sin that only baptism de facto in deed or in desire receiued can wash away it is most euident that baptism is a requisite absolutely necessary vnto saluation And so i is defined 10. 3. Except that a man be born again of water and of the holy Ghost he canot enter into the kingdom of God Where the definition extend's euen to (c) Ancient Councils namely Carthag and Mileuit conuince those of foolishness which teach that euen young children can haue full enjoyment of Heauenly blessednes without baptism and so it is defined in the Council of Trent sess 5. decret de pecta originali and this catholick assertion was counted so certain in S Austins dayes that he l. con Iulia. c. 10. and 12. writeth that Pelagius out of feare of his own damnation damned such as exclude vnbaptis'd children from eternall life Yet though the Pelagians denyed that children contracted originall sin and in consequence thereof that Baptism as to them was no requisit necessary vnto the washing away of originall guilt neuertheless they taught that children without baptism could not be made Heires of the kingdom of Heauen infants that dye in their infancy vnbaptized according to the Church-interpretation expressing the want therof to import the loss of Heauens blessedness so that it is extream blindnes to assert the reception of children into Heauen vnless baptism be applyed vnto them indeed or by some extraordinary means employed aboue the common and ordinary law of Christ who hath instituted no other ordinary remedy then * Ambro. l. 2. de Abra. cap. 11. post citata verba Domini 10. 3. it a subiungit vtique nullum excipit non infantem non aliqua praeuentum necessitate IteÌ„ Aug. Epis ad Optatum mortis inquit transmissae ab Adamo chyrographo nullus omnino antequaÌ„ per baptismum liberetur non tenetur obnoxius sacramentall washing of water for the remission of originall sin as plainly shews the scripture-Testimony set down and the constant tradition and vniuersall practice of the catholick Church since the first age for 1662. years and truly children ought not to be exempted from a diuine law generally giuen with reference to all men joynt and seperat without warrantable authority of scripture (d) According to the ancient Fathers Orig. l. 5. in c. 6. ad Rom. S. Chrysostom hom ad Theoph. S. Austin l. 1. de Baptismo con dona the baptising of young children is an Apostolicall tradition in consequence of which it is no humane inuention introduced by Pope Higinus or Pope Syrisius as some sectaries vnaduisedly write and indeed it can lay claime to the best antiquity as plainly appeares by the Testimonies set down Besides Act. 16. Paul and Silas baptised the keeper of the prison and all his House and 1. Cor. 1. the family of Stephanus was baptised and euen young children are members of a family Church-tradition or speciall reuelation wherof not one example can be produced in all antiquity that euen such as are born of faithfull and godly parents can be made of Adams children Gods children and bee cleansed and purged of originall sin without the washing of water in the word (e) S. Paul Eph. 5. saith that Christ sanctifyed his Church cleansing it by the washing of water in the vvord of life Which sacred Text S. Chrys interpreting hom 20. ad Ephes asketh in what word and answeres to the question saying in the name of the Father the son and holy Ghost and S. Austin l. 6. con donat c. 25. affirmes that God is present with the Euangelicall words without which baptism has nothing of efficacy and l. 3. de baptismo explaining his meaning vnderstand's by Euangelicall words Christs own words set down in the Euangile of S. Mat. cap. 28. In the name of the Father the son and holy Ghost Whereby t' is euident that by the word required to the administring of baptism is not meant preaching vnto or instructing of those which receiue that Sacrament as some sectaries vnaduisedly expound that scripture-Text in opposition to the baptism of children that are not capable of instruction of life that is to say through the euangelicall inuocation of the most blessed Trinity Father son and holy Ghost and though Christ by his absolute power could haue instituted other remedies then the Sacrament of baptism to purge out the leauen of originall sin yet it is euident that his will was only to apply that and none other as the ordinary cure thereof Wherfore the faith and sanctity of faithfull and holy parents is not enough to sanctify their children vnto saluation without baptism hereunto being necessarily required iustifying grace through diuine faith the collation wherof is the prerogatiue of Christs merit 's The grace that does sanctify parents souls does not sanctify their childrens souls euery soul is sanctifyed by its own inherent sanctity and not by the sanctity of an other in the formall sense Parents can only through their sanctity dispose and prepare vnto spirituall sanctity for as much as they can procure for their children christian baptism wherof they be neither the formall nor efficient causes so the holy prayers of S. Steuen did dispose vnto the marueilous grace that sanctifyed S. Paul Act. but did not effect it notwithstanding in regard of this holy preparation practised by faithfull Parents the same S. Paul nameth their children holy 10. ad Cor. that is to say * Tertull. l. de monologia vocat liberos parentum fidelium sanctitati destinatos Et Hierom. Epis 153. ad Paulinum Christianae fidei candidatos as to
of sacramentall confession to purge out the leauen therof wherby he is cured For as a wounded body cannot be healed while the arrow that gaue the wound continues therin so neither a wounded soul can be cured whiles sin remaines that wounded it Wherfore as an impostume that breaks not outwardly causeth corporall death so sin's that stay within the soul * S. Aug qui inconfessus lates inconfessus condemnaberis vnconfessed cause eternall death Wherby euidently appears the greatness of the hazard that sinners run which (g) S. Cyprian l. de lapsis writeth thus Let euery man confess his sinnes while he is aliue while his confession may be accepted while his satisfaction and remission giuen by a Priest is gratefull in the sight of God defer confession of their sins till great sickness sieze on them and such be like vnto malefactors that confesse their wickednes at the gallowes when they can sin no more being depriued of further opportunity to sinne so that their sins do rather leaue them then they their sins Besides this kinde of slow-negligent penitents seldome confesse vnto iustification of life retaining for the most part an affection to their former transgressious in consequence of which they die in their wickednesse for loue to and remission of sin are inconsistent together Furthermore as a man that is afflicted with many grieuous wounds cannot performe any hard work so a penitent oppressed with many deadly sins togegether with violent sickness cannot * Psalm 14. dereliquit me virtus mea stand against the difficult assaultes of the deuill CHAR. XIIJ. OF SATISFACTION THE CONTENTS The integrity of sacramentall penance requireth sacramentall satisfaction the propriety wherof is to discharge the debt of temporall punishments which euen after the pardoning of sin as to the guilt thereof oft remaines behind vnsatisfyed satisfaction hath nothing of weight with it vnlesse the penitent that satisfyes be in state of grace God scourgeth euery son whom he receiueth neither holy scriptures nor ancient Fathers exhorte sinners to turne to God with inward penance only outward penance is required namely fasting praying Almes deeds and other painfull afflictions outward penance doth not preiudice the satisfaction of Christ from the merits whereof proceed's whatsoeuer it hath as conducing to heauenly blessedness SAtisfaction is a painfull and laborious exercise of some one or more outward good works namely fasting praying or giuing of Almes c. which a Penitent (a) Satisfaction consistes in the exercise of painfull works appointed and enjoyned by a Ghostly-Father in manner of commande and indeed if such works were required by way of counsell onely the Penitent might choose whether he would receiue the whole entire Sacrament of Penance or not being satisfaction pertaines to the integrity fhereof by command of his Ghostly-father * Satisfactio debet esse actus voluntarius nam qui inuitus poenanae sustinct dicitur potius satispati quam satisfacere voluntarily embraceth for the remitting of temporall paine due to his sins as offences against God together with full purpose to sin no more The prime propriety of satisfaction is to discharge the debt of temporall punishment which after pardon of sin in order to it 's mortall malice and eternall paine if the sin be mortall often times (b) The Council of Trent fess 6. cap. 14. declar's that satisfaction is one part of sacramentall penance enjoyn'd to the remitting of temporall paine which according to holy scriptures is not all waies taken away wholy together with the guilt of sin and the Council of Trent fess 14. cap. 8. expresly teacheth and cap. 12. defineth Sub Anathemate that often tymes God remitteth the guilt of sin vvithout foregiuing the temporall pain due thereto and vponthis catholick assertion is grounded christian faith in order to Indulgences and Purgatory the fire whereof purgeth away temporall pains due to sinnes afore remitted remaines behind vnpaid Although a penitent sinner by a perfect act of contrition or reall receiuing of the Sacrament of Penance finde grace again in the sight of his Creatour Neuertheless he is not alwaise deliuered from temporall afflictions For example God as soon as he saw Dauid's contrition and detestation of the adultery which he had committed with Bersebe and the Murther that the had exercised on Vrias her husband remitted the guilt of those sins and receiued him into fauour again yet notwithstanding his happy reconciliation he was left to endure many temporall calamities euen in order to the offences pardoned afore For afterward God raised euill against him in a great measure The child that was borne vnto him died the sword neuer departed from his own house sundry of his seed were violently slain and his people rebelled against him In like manner although Moyses and Aaron long before their death 's got remission of the guilt of their incredulity contracted * Num. 20. Moyses Aaron Deo contradicebant non loquentes ad Petram in conspectu filiorum Israel quod tamen Deus praeceperat illis at the waters of contradiction Num. 20. belieuing not God to sanctify them in the presence of the children of Israël (c) According to S. Anstin l. 16. con Faus Manich. c. 16. Moses and Aarons sin of incredulity was remitted them long afore their death yet in punishment of that very fault committed afore they were not suffered to conduct his people into the land of promise which was the thing they passionately coueted Again (d) S. Chrysostom hom 80. ad popul Antich discoursing vpon those words Math. 12. The men of Niniue did penance at the preaching of Ionas writes thus Euery where sack-cloath euery where Ashes euery where Teares and the king of Niniue himselfe left his Throne laid aside his Royall Robes put on a hair shirt and powdered his head with ashes whereby the Town was deliuered from destruction the people of Nineue at the preaching of Ionas the Prophet belieued in God Ionas 3. and turned vnto him in tribulation of soul wherby doubtless they procured pardon of their transgressions in order to the guilt therof Neuertheless they voluntarily afterward exercised works of satisfaction for they proclaimed a fast of three dayes put on sack cloath euen from the greatest to the least of them and turned from their euill wayes in bitternesse of sorrow Besid's S. Iohn Baptist Mat. 3. after he had seuerly reproached the Iewes to whom he preached saluation for their grieuous sinnes and exhorted them to penance he inferred vpon it thus do therfore fruits * S. Hierâ—â— nymus in 2. Joells per fructus dignos poenitentiae intellig in ieiunium orationes eleemosynas id ganus alia worthy penance thereby distinguishing penance that is to say inward contrition and detestation of sins comitted from outward good works thence proceeding as obserueth S. Gregory hom 20. in Euangelia And indeed a sinner that is really penitent detesteth and abhorreth his sinnes and turneth to the
impediment's inconsistent with the enioyment of heauenly blessedness wherfore since not sinn's alone but pain 's due thereunto obstruct the passage to the kingdome of Heauen according to Christ's own preaching Mat. 5. Verily 1 say vnto thee thou shalt not come out thence till thou hast paid the vtmost farthing it is euident that the power of the Church doth not only extend vnto the remitting of sinn's but likewise to the releasing of temporell punishment's due thereunto this catholick Truth is clearly euidenced by S. Paules proceeding with the incestuous Corinthian whom he had commanded afore to be deliuered vp to Satan as to destruction of the flesh that his spirit might be saued 1. Cor. 5. For when the Apostle heard that the incestuous adulterer had exercised great penance for his sin least he should be swallowed vp with ouer much sorow at the earnest request of the Corinthians he for gaue the rest or surplus of the pain he had inflicted on him writing to them thus Whom ye forgiue any thing I forgiue also for if I forgiue any thing to whom I forgiue it for your sakes forgiue I it in the person of Christ 2. Cor. 2. by these words plainly appeares that the Apostle forgaue something and since what he forgaue could not be sin in order to the guilt therof for by the Epistle it is clear that the adulterer had exercised great contrition in consequence of which he had receiued remission of his grieuous offence as to it's malice or guilt It followeth of necessity that the thing forgiuen was part of the temporall punishment which the greatness of the sin had deserued and indeed in order to that alone the Corinthians presented their request Hereby further appeares the authority wherwith Church-gouernours are inuested for the remission of temporall pain 's remaining after sin's are forgiuen which is the power of granting Indulgences proper to the Vicars of Christ in whose room they exercise it And the word 's sett down beare euidently this sense viêªt videlicet In the person of Christ As the Apostle did deliuer vnto Satan the adulterer in the name and by the power of our lord IESVS CHRIST 1. Cor. 5. so 2. Cor. 2. * In 1. Cor. 5. Patianus Epis contra NouatianuÌ„ Vide inquit Apostoli Jndulgentiam proprias etiam sententias temperantis he did moderate his sentence by remitting part of his temporall affliction * S. Ambros l. 1. de poeniten c. 6. agens con Nouatianos ait ex eo quod Apostolus dicit se condonare in persona Christi ipsuÌ„ vendicasse ius à Domino acceptum non indebitum vsurpasse challenging to that effect authority receiued of Christ whose person he represented in the dispensation of that pardon or Indulgence Neither is this doctrine infirmed at all because of the Apostles request directed to the rest of the Corinthians wherby he hearing of the said adulterers exceeding griefe for his sin exhorteth them to pardon and comfort him saying It is sufficient vnto the same man that he was rebuked of many so that now contrary wise ye ought rather to forgiue and comfort him lest exceeding heauiness should swallow him vp Cor. 2. For though it was not said to all the faithfull of the Church ioynt and seperate Whatsoeuer ye shall loose on earth shall be loosed in Heauen But to the Apostles and their successours in Priestly function such only being Christ's ministers and Vicegerents to whom the power of loosing is coÌ„mitted properly as to the iuridicall exercise of it (b) A belieuiug Christian that hath nothing of iurisdiction can by way of request or prayer obtaine for an other remission of the pain due to his sin for example a man that is bound to suffer pain or punishment may notwithstanding transfer and apply the prize of that satisfaction to the aduantage of his freind for as the Apostle saith Charitas patiens est Charity is patient wherfore a charitable man is inclinable to suffer affliction vnto profiting his Neighbour whereof the Apostle Collos 1. giues euidence euough saying Novv rejoyce I in my sufferings for you and to fulfill those things that vvant of the passions of Christ in my flesh for his bodies sake vvhich is the Church though Christs Passions were wanting in nothing as to sufficiency for he was made vnto vs iustice sanctification and redemption 1. Cor. 1. that is according to the same Apostle 1. Cor. 6. he was made the Author giuer and meritorious cause of our iustice sanctity and redemption neuertheless as to efficacy there was something wanting viz. the application of Christs merits which is made by the Sacraments of the Church vnto remitting both the guilt and pain of sin and by our own afflictions charitable offered in order to our Neighbour vnto remitting of temporall punishment due to sin remitted afore But no man can satisfye for the sin of an other as to the guilt therof for he diuine Iustice will remit no man his sin that shall not be sorry for and dereste it himselfe according to the holy scripture Luc. 13. Except yee do penance that is except ye haue in ward sorrow and detestation of your sinnes yee shall all perish Besides neither the guilt of a mortall sin nor eternall pain due thereto is forgiuen and taken away without the infusion of sanctifying grace according to the Council of Trent sess 6. c. 7. nay veniall sin according to the common opinion of Catholick Doctours is not purged out of a soul vnless grace be infused into it howeuer neither of both is remitted to those which are come to full yeares of discretion without an act of detestation and sorrow Wherfore when the Popes Bull 's whereby Indulgences are granted mention remission of sinnes they mean remission of the temporall pains due vnto them And indeed the Popes declare in their Bull 's that they grant their Indulgences to such as are contrite and truly penitent Again accordiug to holy scriptures sin is taken sometymes for the paine due thereto namely Machabae 2. neuertheless all the faithfull together with their Pastours forgiue and loose by consent desire (i) The Apostle 2. Cor. 8. in saying Let your aboundance supply their vvant that also their aboundance may supply your vvant gaue hopes to the Corinthians whom he exhorted to furnish Titus and Luke with corporall necessary's that the spirituall aboundance of the same Titus and Luke might supply and enrich their spirituall want through their good work 's prayers and corporall satisfactions And truly this sacred Text shew's euidently that not only worldly goods as Almes may be rewarded through spirtuall riches namely prayers and other holy works but that the Saincts or godly persons may as well applye their aboundant satisfactions vnto supplying the spirtuall want's of others as those which abound with worldly riches may supply with their superfluities the corporall necessities of their Neighbours commiseration outward ward good works and holy prayers offered to God
that went afore to wit with an oath by him that said vnto him Our lord hath sworne and will not repent thou art a Priest for euer according to the Order of Melchisedech 2. Outward oblation is obseruable which is expressed in the words wherby Christ consecrated his body and blood saying This is my body which is giuen for you (k) The Apostle S. Paul vseth the verbe giue in that signification when he mentioneth our redemption procured by the sacrifice of the Cross for exaÌ„ple Gal. 3. ad Tit. 2. likewise holy scripture vseth frequently the verb to shed for to Sacrifice Exod. 29. Leuit. 1.2.3 This is my blood of the new Testament which is shed for you which are the terms of proper sacrifice and were outwardly vttered in the last supper For indeed all the actions performed by Christ in celebrating the Eucharist were outward actions namly blessing of the bread giuing thanks to his diuine Father before consecration and * Christus in vltima coena manducauit corpus suum bibit sanguineÌ„ suum vna cuÌ„ Apostolis vt post s. Hiero alios Patres docet S. Thomas 3. p. q. 81. eating his own hody and drinking his own blood together with his Apostles after consecration 3. Oblation of a sensible permanent thing is obseruable vêªt videlicet Christ's body and blood which are sensible things vnder the form's of bread and wine which are sensible also 4. There is obseruable destruction or reall change in the oblation to wit by substantiall conuersion of the bread into Christ's body and wine into his blood Besides by eating and drinking therof the body and blood of Christ lose that sacramentall being they had by reproduction vnder the elements of bread and wine which is a reall change also 5. It was an oblation exhibited to God alone for Christ in celebrating the Eucharist addressed all his speeches to his diuine Father lastly there is obseruable recognition of diuine omnipotency as is plainly euidenced by the oblation it self since it succeeded not only in the room of the Pascall lamb but of all the other sacrifices of the law of Moyses and consequently ought to containe in it self the perfect morall signification essentiall to those sacrifices which is recognition of diuine omnipotency and representation of the sacrifice of the cross Nor is it inconuenient for a sacrifice going afore to be a representation or commemoration of a sacrifice comming after for all the old sacrifices went before the sacrifice of the crosse which neuertheless they represented How euer the sacrifice of the cross is only distinct from the sacrifice of the Fucharist as to the manner of offering bloodily or vnbloodily for the head-offerer is the same Christ and the thing offered the same also body and blood of Christ And albeit that Christ by one sole bloody oblation that is by once offering himself in a bloody manner consummated the generall redemption neuertheless he did not think fit to make that one generall oblation an effectuall redemption or remission of sins without the application therof for so he had entailed the kingdom of Heauen vpon euery sinner and consequently deuested himself of all power to disinherit any for what fault soeuer But the applicatiue perfection as to a sacrifice he gaue to the vnbloody oblation only which by his own institution and appointment is and shall be the externall seruice of the new Testament and the continuall application of his passion vnto sanctification As corporall remedies how perfect and sufficient soeuer doe no cure vpon a sick body that is to say are not effectuall remedies vnless they be applyed so Christ his death and passion though a spirituall remedy superabundantly sufficient to take away all the sins of the world neuertheless is not an effectuall remission of any till it be applied aright neither is the preeminent perfection of Christs death and passion a iot lessened therby application being necessarily requisit to its effect by Christ his own appointmeÌ„t And praiers which the faithfull offer to God one for an other doe not prejudice or diminish any part of the intercession which Christ himself made for his people while he liued vpon earth Io. 17. nor of those which sitting at the right hand of his diuine Father he presenteth continually Rom. 8. Heb. 7. But rather do apply the fruit therof to the effecting of the said faithfull their holy desires especially when prayers are offered by the Bishopps and Priests of the catholick Church vnto whom God hath committed the (l) God saith the Apostle 2. Cor. 5. Hath giuen vnto us the vvord of reconciliation novv then are vve Ambassadours for Christ God as it vvere exhorting by us Wherby is meant that Christ as man is the principall Minister vnto reconciling of sinners to God and for and in the room of Christ in order to the office of reconcilement the Apostles and their successors were instituted as his Vicars namely the Bishops and Priests of the Catholick Church Wherfore their absolution from sinnes by offering sacrifice and their ministring the Sacraments ought to be counted as Christs own absolution remission or pardon being the absoluing from and remitting sinnes in the room of Christ in like manner their preaching and exhorting in stead of Christ is as if it were Christ's own preaching and exhorting the office of Bishops and Priests being the Vicarship of Christ So that when the same Apostle saith Hebrae 8. that Christ onely is the Priest of the new law or Testament his meaning is that Christ is the chief Priest that is the Prince of Priests to whom as to his Ambassadours he hath committed the ministery of reconciliation In the old law according to the Apostle Hebrae 7. there was a series of many chief Priests succeeding one an other in that function for none of all them was of perpetuall durance But in our new law there is but one chief Priest or Bishop that shall endure for euer and all other Priests are his Vicars onely who in his room exercise Priestly function visibly wherfore Christ is chief Priest for euer and exerciseth his Priesthood by his substitute Ministers or Vicars which execute the office of reconciliation for him and in his room ministery of reconciliation for and vnder Christ who is the high Priest and chief Minister according to his humanity of mans reconcilement to God the others exercise Christs vicarshipp only These pray and minister sacrifice and Sacraments in Christs stead both vnto remission of sins and the verifying his For euer Priesthood according to the order of Melchisedech so that Christ is a Priest for euer after the right order and similitude of Melchisedech for as much as he dayly doth and shall to the end of the world offer by the Priests of the new law as his Vicars the vnbloody sacrifice of his own body and blood vnder the form's of bread and wine called by vse which is the arbitratour of words and language sacrifice of the
appears that Christ 10.2 did not giue to the Apostles and their successors in the function of Priesthood power and authority only to preach remission of sins because the form of speech and circumstances of that action therein expressed doe euidently demonstrate that Christ both spoke and meant of a new power that he had not conferred before his passion but Christ afore his Resurrection inuested his Apostles with power to preach remission of sins Mat. 10. as ye goe saying the kingdom of Heauen is at hand which words euen Caluin in his euangelicall Harmony doth interpret of preaching saluation through remission of sins Wherefore S. Chrysostom hom 85. explaining that passage of S. Iohn compareth the collation of the power that Christ there bestowed on the Apostles to the authority giuen to officers of a tempoall Prince wherby they are enabled to imprison or deliuer out of prison such as be accused of transgressing his lawes and addeth withall these express words Great dignity of Priest's whosoeuers sins sayes be Christ ye shall remit are remitted Again power to preach the Gospell to all nations was giuen to the Apostles Mat. 28. as a distinct office from the power that Christ conferred on them Io. 20. as plainly will appeare to any rationall and iudicious man that shall consider both Texts together with the circumstances therin expressed Neither did Christ confer vpon his apostles and their successors power only to declare remission of sins since he did not say Io. 20. Whosoeuers sins ye shall declare remitted are remitted but whosoeuers sins ye shall remit Besides these words ye shall remit ought to be interpreted in the same sense as those others Are remitted For other wise the form of Christ's speech had been extream improper in regard that both of them shall be remitted and are remitted be vttered in one and the same sentence But the latter particles viz are remitted doe not signify meer declaration of remission of sins for so Christ's words would carry this sense Whosoeuers sins ye shall declare to be remitted are declared to be remitted and consequently since such a declaration is speculatiue only and not practicall effecting nothing in order to remission of sins a man to whom sucÌ„h a declaration is intimated shall remain in sin as much after as before Again Christ after he inuested the Apostles and consequently their successors with the power mentioned Io. 20. said to them as my Father sent me so I send you but Christ was sent by his Father endued with power to remit sins indeed and not to declare remission only Wherfore Mat. 9. that ye may know saith Christ the son of man hath authority in earth to forgiue sins c. Whereby it is plainly euident that he sent his Apostles inuested with power to remit sins giuing vnto them the ministery of reconciliation 2. Cor. 5. Furthermore by the premises is plain that penance is not * Aug. l. 2. de adulterinis contugijs c. 26. distinguit baptismum a pâ—nitentia St inquit à Cathecun eno factum scilicet vxorcidium baptismo abluitur si à baptizato poenitentia reconciliatione a meer remembrance of baptism receiued afore and indeed setting aside * Trident. dicit nos per poenitentia SacramentuÌ„ sine magnis nostris fletibus â—aboribus ad nouitatem integritateÌ„ quam per baptismum adepti eramus peruenire no posse voluntary acts of corporall affliction and inward contrition together with a full purpose of amendment the meer Sacrament of penance hath not power enough to restore the integrity and newness of life got by baptism and lost through actuall sin Again penance hath all requisits necessary to a Sacrament viz. sensible Rites promise of grace and the institution of Christ as by the premises appear's so that together with baptism it makes two Sacraments of the new law and may often (e) The ancient Fathers S. Cyprian Epis 52. S. Ambrose in 2. Cor. 5. S. Austin con Epis parmeni affirme that the Sacrament of Penance may be oft reiterated and it is an article of christian faith grounded on the words of Christ Luc. 17. Mat. 18. where he bid's his Apostles to remit sinnes as often as through humane frailty they are committed which is meant in order to such onely as are sorry to haue sinned for without true sorrow remission cannot be obtain'd be reiterated but baptism cannot For it is impossible that they who are once lightned if they fall away can be renewed again to penance Hebrae 6. where the particle lightned doth signify baptized according to the interpretation of primitiue Fathers who also doe name baptism a light and consequently the words impossible to be renewed again to penance beate this meaning viêªt videlicet Impossible to be baptized again for the particle Again doth import a repetition of what was meant afore by the words lightened and indeed otherwise the particle once had been impertinent and inserted to no purpose at all since once and Again put in the same period or sentence ought to relate to one and the same thing and therefore seeing that by the first place baptism is vnderstood the Apostles doubtless by the latter meant baptism too This cited scripture Hebr. 6. the * Nouatiani pratextu disciplinae Ecclesiasticae lapsis ad Ecclesiam redditum per poenitentiam negarunt ex qua haresi multarum animarum interitus secutus est Nouatians made the ground of their heresy teaching that no man falling into mortall sin after baptism could rise again by penance vnto iustification and Calvin therin growndeth his heresy impiously asserting that it is impossible for any one that deserteth his faith entirely and becometh an apostate to be renewed again by penance vnto remission of his fins therby denying God's generall mercy and so proud contentious men that follow only the meer words of scripture together with their own sense without respect of the Churches judgment and interpretation of ancient Fathers after which euery scripture ought to be expounded plunge themselves into damnable errours CHAR. XI OF CONTRITION THE CONTENTS Two kinds of contrition the one perfect the other imperfect perfect contrition which is formerly or includeth a formall act of charity wherby God in regard of his infinit goodnesse and supreame excellency is preferd before all earthly enjoyments and sin detested was of absolute necessity before the establishing of the law of Christ imperfect contrition called attrition whereby a sinner detesteth his sin because of the deformity thereof or feare of euerlasting punishment joynt to the Sacrament of penance equalleth perfect contrition as to the effect thereof if perfect contrition were of absolute necessity in the new law christians should be in a worse condition then were the Iewes vnder the old law Those which assert absolute necessity of perfect contrition at all tymes in the law of Christ prejudice christian faith Contrition is * Trident. definit contritioneÌ„ per dolorem animae est
autem contritio actus voluntatis non appetitus sensitiui a bitter griese and detestation that a penitent sinner voluntarily conceiues to the punishing of his sin as an offence against God together with a full purpose to confess satisfy and neuer to sin again As the innate heat of new wine put into a close vessel makes to boile the whole substance therof and thereby purgeth out the dregs so the fire of contrition kindled in a penitent soul makes it seeth in teares of bitter sorrow * Psal 50. cor cōtritum humiliatum Deus nō despiciet proinde peccator eliciens contritionem perfectam Deo reconciliatur wherby the filth and vncleanesse of sin together with the ill affection inclining thereto purge away As the heate of the sun doth disperse the black clouds which obstruct its brightnesse so the warmeness of a contrite heart dissipates sins which are the dark clouds obstructing the light therof But there (a) Loue that proceed's from the motiue of charity precisely is perfect and called Amor amicitrae the loue of friendship which imports remission of sinns Loue that comes of the motiue of Gods iustice or feare of him is named Amor benevolentiae loue of good will which is imperfect An example of remission of sinnes by perfect loue or perfect contrition which includes perfect loue without the Sacrament or penance is set down Deut. 4. Jf thou seek our lord God thou shalt finde him if thou seeks him vvithall thine heart and vvith all thy soul be two kinds of contrition the one perfect in as much as a penitent sinner grieueth for and detesteth his sin in regard precisely that he loueth God with all his heart that is maketh Gods own goodness the chief motiue of his loue and in respect therof preferreth him before all earthly enjoyments The other is imperfect and by vsage of speech named Attrition proceeding from a motiue far inferiour to that of a full loue to God For example a sinner conceiueth an act of imperfect contrition or attrition when he grieueth to haue sinned and purposeth amendmēt in regard meerly of the deformity of sin which is it's formall essēce or feare of eternall fire which is the proper effect therof if mortall Perfect contrition was of absolute necessity vnto remission of sins in all times before the establishment of the new law No man euen in the old law did finde God that did not seek him with all his heart and with full tribulation of his soul Deut. 8. which imports perfect contrition notwihstanding the Sacraments and sacrifices thereof they being poor beggerly elements and no effectuall instruments of grace and life Yet in the new law of Christ which is not a law of bondage but of grace not of beggery but of plenty and consequently abounding with sauing priuiledges and prerogatiues aboue the other by diuine dispensation attrition (b) The Council of Trent fess 14. declar's that imperfect contrition called attrition though it be grounded in the feare of Hell or in a serious reflexion on the deformity of sin neuertheless if it exclude an affection to sinning is Donum Dei a gift of God and a motion of the holy Ghost And notwithstanding faith the Council that attrition of it selfe cannot bring a sinner vnto iustification of life howeuer in the Sacrament of Penance it disposeth him thereto Whereby euidently appears that attrition is not the same disposition seperate from that it is ioynt vnto the Sacrament in consequence of which the meaning of the Council is that seeing it is a remote disposition vnto iustification without sacramentall penance ioynt thereto is made an immediate disposition that of necessity procures iustifying grace that of it self is not sufficient enough to bring a sinner vnto iustification of life ioyned to and supported by the Sacrament of penance is an effectuall expedient for the obtaining it and indeed Christians vnder the new law were in a worse condition then the Israëlits vnder the old law if beside perfect contrition God should exact of them as a necessary requisit to remission of sins Confession since he required of the Israëlites perfect contrition only Deut. 4. Wherfore that the trouble implyed in confession of sins might be compensed by taking away the absolute necessity of hearing the other burthen implyed in perfect Contrition Christ hath so instituted the Sacrament of penance in his new law that as water which albeit according to its own naturall propriety hath nothing of heate yet made hot with fire can produce heate so Attrition which though in order to it 's owne vertue is no effectuall instrument of grace to the quickning a dead soul howeuer together with the help of the Sacrament can deliuer out of the lawes of death and restore it to newnesse of life Again if perfect Contrition were of absolute necessity penance ought not to lay claime * Poenitētia est Sacramētum mortuorum nam id ad quod est primo per se institutum est prima gratia sanctificans seu hominem baptizatum in peccata laepsum reconciliare Ita docet Trid. sess 14. can 1. to the Title of Sacramentum mortuorum that is Christ did not institute it for an effectuall help of such (c) The chiefe effect of sacramentall penance is to reconeile vnto God such as haue sinned after their baptism and because mortall sin is the death of the soul sacramentall penance that is specially instituted to confer the first sanctifying grace vnto remitting of deadly offences is called Sacramentum mortuorum a Sacrament of the dead as are dead in sin because it would presuppose allwayes the remission therof perfect Contrition including a full loue of God which is inconsistent with deadly sin and therby would plainly follow that the sacramentall Absolution of a Priest were a meer declaration of sins remitted afore In consequence of which sacramentall penance should not produce the effect which it signifyes to wit remission of sins which is contrary to the nature (d) It is an Article of catholick faith that the Sacraments of the new law produce sanctifying grace ex opere operato that is by the efficacy of their working after the manner of naturall causes which employe their whole actiuity while they worke so that the Sacrament of penance produces ex opere operato a greater or lesser measure of grace according to the greater or lesser dispositions of those which receiue it As to the form of speaking ex opere operato taken in the passiue signification it is ancient Pope Innocentius the third vsed it and the catholick Church in the Council of Trent receiu'd it which makes it a matter of faith of the Sacraments of the new law they being by vertue of their institution practicall Rites or signes for the effecting of sanctifying grace which indeed they signifie and to say that perfect contrition includeth a desire of the Sacrament of penance hath nothing of weight with it to weaken this
exercise of good works opposite therto namely fasting praying Alms deeds c. S. Iohn did not require of the sinfull Iewes inward detestation of their transgressions only but exacted likewise the exercise of painfull works outwardly as to compensation or satisfaction thereof wherefore as fruit's do suppose the Tree that produceth them so good work 's which be fruites of penance suppose sinnes pardoned afore through penance taken in the sense mentioned in consequence whereof they suppose somthing of temporall paine due therunto otherwise they ought not to be called fruit's worthy of penance since after the remission of sinn's in order to the guilt thereof nothing remaineth that requireth fruit's worthy of penance if temporall pain be laid aside for the malice of sin which is it's mortall guilt cannot be taken away in part to wit partly by contrition and partly by painfull works outwardly exercised being indiuisible and without parts so that to exclude temporall punishments as due to sins remitted afore is to ascribe nothing to outward works of satisfaction in reference to penance which is contrary to the word 's vttered by S. Iohn Do fruites worthy of penance And hereby is required besid's meer works of penance proportion between the works and the sin 's committed as plainly shew's the word worthy * S. Grego hom 20. non debet inquit esse par fructus boni operis eius qui minus eius qui amplius peccauit For example one that sinneth little is liable to less satisfaction then another that sinneth much Caeteris paribus and although sacramentall satisfaction be proper only to the new law established by Christ yet taken in the generall sense in order to temporall paine that remain's after the guilt of sin is blotted out was in all times a necessary requisite for the obtaining eternall life as doe clearly euidence the scripture-testimonies sett down Howeuer no satisfaction is worthy vnless the Penitent that satisfyes be in the state of grace and therby incorporated into Christ for satisfaction is made worthy only through the merits of his death and passion the application wherof is an effect of his supernaturall friendship which is not between him and a sinner continuing in the state of mortall sin in consequence of which outward works worthy penance do suppose sanctifying grace in him that worketh worthily vnto remission of temporall paine Furthermore this catholick doctrine is euen agreable to the dictates of naturall reason for as much as amongst men it is not enough that he who wound 's the honour of his neigh hour conceiue inward griefe of that offence only but he ought also to exercise an outward action to the restoring of the honour taken away which hath something of satisfaction in order to the party offended and something of pain in order to him that offendeth so (e) According to S. Leo. ser 7. de Epiph. Domini No man is so clens'd from sin as that neither iustice can findein him what to condemne nor mercy what to pardon it is expedient for him that is a penitent besids an act of inward detestation of his sins to endure something to the satisfying of God as to the dishonour done him therby and as by sinning he hath vsed ill the creatures of God taking inordinate delight therin so he ought to suffer from creatures something of affliction to the repairing of the injury that God suffereth on that score the diuine iustice exacting that satisfaction of penitent sinners whom he chasteneth after their admittance into his fauour God scourgeth euery son Hebrae 12. whom be receiueth for his better correction and amendment Again since euery sin how great and malicious soeuer is remitted as to the guilt therof by (f) Contrition necessary to iustification requires not any certain degree of intensness or certain endurance of tyme for contrition how remiss soeuer it be and how litle soeuer it endures is either formally and indeed an act of perfect charity or importes as much in consequence of which the least measure or degree of true contrition that includes the loue of God aboue all things is inconsistent with deadly-sin euery contrition how litle-soeuer contained within the bound of true contrition and since most sin's haue an * Haecinaequalitatis ratio deprōpta est ex Concil Trid. quod sic ait qui non peccarunt per ignorantiā quique semel a peccari daemonis seruitute liberati accepto Spiritus sancti dono sciētes Templum Dei violare Spiritum sanctum cōtristare non formidarūt minori venia indulgentia digni sunt vnequiall and different malice one being greater then an other reason requires in conformity to diuine equity and iustice that a sinner who through lesser contrition is reconciled to God and becom's Heire of blessedness doth so receiue remission of sins that neuertheless he suffer withall something of affliction to compense the remissnes of his contrition In respect of this painfull satisfaction endured after the remission of the guilt of sins the Sacrament of penance is called by holy Father 's a Laborious baptism whereby it is distinguished from the Sacrament of baptism which washeth away at once both the pain and guilt of sinns as often as it is worthily receiued and the reason of difference in order to their effects respectiuely beside the will of God that hath invested these two Sacrament's with an vnequall power of working is because such as after the receiuing of sanctifying grace through baptism whereby they be deliuered out of the seruitude of sin and the diuell doe knowingly and by a voluntary act of their own will sinne again pollute the Temple of God which is their soul and grieue the Holy Ghost as far as lyeth in their reach deserue less pardon and indulgence in consequence whereof the application of Christ's merits made in the Sacrament of penance ought to be less perfect in order to remission then the application of the same merits made in the Sacrament of haptism yet it would not be less as to perfection if meer contrition or the meer Sacrament of penance should at all tymes procure full remission in order to the guilt eternall and temporall paine of sins committed after baptism (g) S. Chrysos hom 5. in Epis ad Hebrae makes this difference between the wicked that receiue from God in this life riches dignities c. and the good which endure miseries and afflictions to wit God so carries himself toward 's the wicked that albeit he let 's them haue full enjoyment of worldly fortunes neuertheless will punish them in the next life But during the present life God is wont to punish the good that deliuer'd thereby from the vncleaness of sin they may depart out of the world without reproach Wherefore the Sacrament of penance doth not so remit sins but that in remitting the eternall pain corresponding to the malice of them it changeth eternall into temporall paine that remaines behinde as a iust
debt liable to satisfaction Neither doth this preiudice Christ's satisfaction for though in order to it 's own value and efficacy it is more then abundantly sufficient to ransome all sins whatsoeuer ioynt and seperate neuertheless it causeth remission only according to the disposition of the subject to which it is applyed after the similitude of naturall causes which how potent and actiue soeuer they are themselues yet the subjects on which they worke put bound's to their actiuity and efficacy in working wherfore as it doth not argue insufficiency in naturall causes though they doe not produce effect's proportionable to their efficacy through the indisposition of the subjects so neither doth it argue imperfection in Christ's satisfaction to the preiudice therof although sin's are remitted thereby as to their malice and eternall paine the temporall paine remaining vnremitted through remissnes of a penitent's contrition By the premises euidently appeares the extream weakness of modern sectaries that acknowledg inward penance only which is a detestation of sin together with a purpose of amendment (b) S. Cyprian l. de lapsis treating of Confession in order to secret sinnes mentions expresly satisfaction as a part of true penance Et confiteantur ait singuli delictum suum dum adhuc qui delinquit in saeculo est dum admitti confessio eius potest dum satisfactio remissio per Sacerdotem grata est apud Dominum and a litle after exhort's sinners to turne to God with their whole heart and to appease his wrath through fasting praying weeping and wailing and according to S. Ambrose trac ad Virginem lapsam cap. 8 if a sinner shall not be indulgent to himselfe God will shew him indulgence that is if he shall punish himselfe God will not punish him and reiect outward penance which is called satisfaction belicuing that God * Concil Trid. sess 6. can 30. si quis post acceptam iustificationis gratiaÌ„ cuilibet peccatori poenitenti it a culpam remitti reatum aternae poenadeleri dixerit vt nullus remaneat reatus poenae temporalis exoluenda vel in hoc saeculo vel in futuro in purgatorio antequaÌ„ ad regna caeloruÌ„ aditus patere possit anathema sit doth neuer inflict temporall punishment's for sin's whose mortall malice and eternall paine due thereto is pardoned afore for the scripture-testimonies alledged doe plainly demonstrate the contrary Besides although the malice or deformity of sin be the sole cause of temporall paine neuertheless it is no formall or materiall cause it is but the efficient morall cause only which is not allwaies in being together with it's effect as clear experience teacheth in things physicall and morall and therfore no man ought to infer from the remission of the malice of sin the remission of all paine corresponding thereto Again albeit that remission of eternall paine be a greater thing and far more difficult then is the remission of temporall paine neuertheless that doth not of necessity infer this for an outward Court of Iustice often times doth spare a malefactours life that deserueth death enioyning him a penalty that is a lesser thing To forgiue a greater punishment is not to forgiue a lesser that hath noessentiall connection with the greater and indeed though eternall pain be inconsistent with the remission of the deformity and malice of mortall sin in as much as sanctifying grace wherby such remission is purchased doth constitute a sinner a child of God Heir of Heauen and coheir of Christ howeuer sanctity and temporall paine are not incompatible together God tooke to mercy again the children of Israel that had made them God's of gold which they adored being pacified by the prayer of Moyses for their Idolatry Exod. 32 (i) Exod. 32. Our lord therfore plagu'd the people for the fault in order to the calfe that Aaron had made Where the particles Therfore for the fault giue euidence that the sole reason which mou'd God to punish them again that is after the prayer of Moses had appeas'd him was the sin of Idolatry afore pardoned as to the guilt thereof neither does Caluin deny in his Comment on the same Chap. of Exod. but that the fault was remitted afore yet afterward he did visit that very sin vpon them with temporall punishment's as doth euidence the same Chapter To conclude all primitiue Fathers of the new lawe doe not exhorte Christians only to turne vnto God with inward contrition of heart * S. Cypria ser 5. de lapsiâ— Oportet inquit orare impensius rogare diemluctu transigere vigilâ—â—s fletibus noctes ducere tempus omne lacrymosis lamentationibus óccupare but also with praying fasting mourning weeping Almes-deed's and other painfull afflictions Wherfore it is meer foolishness to belieue that God is pacified by inward penance which is detestation of sin and not by outward penance which is satisfaction for temporall paine due thereto together with reparation of the injury which God suffereth by sin Neither doth the saying of S. Paul Ephes 5. viz. No man euer ye hateth his own flesh but nourisheth and cherisheth it infirme this christian doctrine for the same Apostle 1. Cor. 9. confesseth that himself punished his flesh saying I beat down my body and bring it into subiection Though no man can hate his flesh out of hatred to his flesh precisely yet he may punish his flesh out of hatred to the many miseries the rebellion therof brings to the soul and indeed God * Apo. 3. ego quos amo arguo castigo chasteneth the flesh of as many as he loueth CHAR. XIV OF INDVLGENCES THE CONTENTS The Church of God inheriteth the aboundant satisfactions of Christ and his Saincts vnto remitting of temporall paines due to sinnes pardoned afore as to the guilt thereof which is the consistency of the Churches Indulgences or pardons the dispensing whereof is proper to the Church-gouernours which vse less or more moderation in the releasing of temporall punishment's according to tymes places and persons greater-penances and fewer pardons agreed with primitiue christians that carryed about the dying mortifications of their crucified Lord there is nothing of substantiall difference between ancient and modern Indulgences as those so these import remission of temporall pains not onely in the Ecclesiasticall before men but likewise in the diuine Court of Iustice in the sight of God sundry kinds of Indulgences set down The state of grace necessarily required vnto the gaining of them INdulgences are remission of temporall pain due to sins pardoned afore through the application of the (a) Pope Clement the sixt Extra vnigenitus Tit. de poenit calleth the prize of Christ and the Saincts satisfaction 2 Treasure taken in spirituall signification after the similitude of a corporall Treasure laid vp and conseru'd for the common vses of a community or common wealth without being propriated to any particular person aboundant satisfactions of the blessed Saintes and Christ's specially the value and worth
wherof is the spirituall treasure laid vp in the Churches spirituall Treasurie and by her supream Pastour dispensed The end for which God ordained the mistery of the Incarnation was not to remit sin only but the pain of it also wherfore Christ did not giue the great price of his suffering's for sin alone but likewise for the paine corresponding thereunto in consequence of which t' is necessary that (b) According to the definition of Pope Leo the tenth that condemned Luther the Church of God possesses a spirituall Treasure of Indulgences consisting of the aboundant satisfactions of Christ and the blessed Saincts and this catholick assertion is set down in the Councils of Constance ses 8. and of Trent ses 21. c. 9. where Indulgence are named Celestiall Treasure likewise this latter Council declares that Christ hath giuen to his Church Indulgences and power to grant them when the price or satisfaction is abundant and exceedeth the greatness of the debt contracted something of it remaine vnexhausted and vnapplyed but the satisfaction of Christ was so aboundant that in respect of the infinite dignity thereof it was sufficient enough to redeeme the sins of all men joynt and seperate if it had been applyed * 1. Cor. 5. Christus mortuus pro omnibus 1. Jo. 2. ipse Christus est propitiatio pro peccatis nostris c. for Christ died for all 1. Cor. 5. and was a full propitiation for our sins and not for our sins only but also for the sins of the whole world 1. Io. 2. Wherfore something of Christ's satisfaction still remain's to shew in Ages to come the exceeding riches of his suffering's which are the spirituall Treasure reserued in the Treasury of his holy spouse the Church to the benefit of her and her children and truly the aboundant goods that a louing Husband purchaseth he leaues to the vse of his wife and children in consequence whereof Christ bath left all his aboundant and vndisposed riches of his aboundant satisfaction to the Church * Legatione pro Christo fungimur inquit Apostolus Paulus and the dispensation thereof to the supream Minister for him on earth Although all Christ's sufferings considered as merits precisely * Luc. 4. Nonne bac oportuit ChristuÌ„ pati sic intrare in regnum suum Et Philip. 2. humiliauit semetipsum vsque ad merteÌ„ mortem autem Crucis propter quod Deus exaltauit illum deâ—it ill◠〈◊〉 quod est super â—mne nomen were rewarded in the glory of his body (c) According to the holy scripture Philip. 2. Christ humbled himselfe and became obedient vnto death euen the death of the cross wherfore God exalted him and gaue him a name aboue euery name and the exaltation of his holy name neuertheless they did not receiue a full reward therby for as concerning the body's glory of necessity it doth accompany the blessedness of the soul which by naturall consequence is deriued into it if no hindrance interuene wherfore since Christ did not merit the glory of his soul that had full enjoyment of the beatificall vision in the first moment of it's assumption the glory of his body cannot be the reward of his merits neither could the exaltation of his name exhaust all his merit's since one action of Christ alone was sufficient to deserue both the exaltation and the glory of his body wherby is plainly euident that many meritorious actions exercised by Christ are laid vp in the spirituall Treasury of the Church Howeuer though it were granted that the glory of Christ's body and the exaltation of his name did equall all his actions joynt and seperate considered as meritorious to a full reward yet it cannot be said shat his satisfactory actions are exhausted therby For satisfaction is only ordained to remit temporall paine due vnto sin which was inconsistent with Christ's impeccability and sithence all the sins of the world were not sufficient enough to exhaust his satisfactions they containing an intrinsecall infinity of worth and dignity for as much as they were the products (d) The infinit prize of Christ satisfaction proceeded from the infinite dignity of his diuine person that was intrinsecally annex'd vnto it for as S. Thomas teacheth actiones sunt suppositorum But if there were an infinite vnworthines or deformity in the sinnes of all men ioynt and seperat t is extrinsicall onely because it comes meerly of the object which is extrinsicall namely God whom a sinner offendes in consequence whereof the infinite valour or worthiness of Christ's satisfaction far exceeds the vnworthiness of sin taken in it's whole possible latitude of his diuine person doubtlesse some part of these satisfactions doe remain still in the Churches Treasury to be dispensed for the benefit of the faithfull vnto remission of temporall paines due to their sins which was the sole end and motiue of all his actions considered as satisfactory because it is proper to satisfaction only to remit temporall punishment's due to sins Neither is it inconuenient that one and the same action exercised by Christ should haue somthing of merit and somthing of satisfaction for by his bitter passion he merited the exaltation of his name and the glory of his body Luk 24. Philip 2. yet other scripture-testimonies plainly declare that he suffered for us and satisfyed for our sins 2. Cor. 4 and indeed euident experience sheweth different effects to proceede from one and the same indiuiduall cause for doubtless he that charitably prayeth for his enemies by one and the same prayer may obtaine somthing of aduantage in order to them and something of reward in order to himselfe as appeareth by the promises which God hath made to such as loue their enemies and wheras the sufferings of the blessed Saints (e) A good worke is counted meritorious for as much as it proceed's from a man inuested with sanctifying grace which is the ground of merit howeuer a meritorious work is satisfactory also when it is perform'd with pain and labour had something of merit and something of satisfaction for they were meritorious in as much as they proceeded from them through sanctifying grace which is the root and prime cause of good merits and in as much as the exercise therof was laborious and painefnll they were satisfactory it followeth clearly that though God hath rewarded them with blessedness * Deus praemiat vltra dignitatem euen beyond what they did merit and consequently all their merits are fully exhausted yet because remission of temporall pain due to sin is the reward of satisfaction painfull suffering as satisfactory had no full reward in the persons of sundry blessed Saint's and therfore remained vnrewarded and vnexhausted in order to them For (f) The Council of Trent defineth that the Virgin Mary neuer committed mortall or veniall sin example the Mother of God had not the least guilt of sinne yet * Et tuam ipsius inquit S. Lucas
portransibit gladius she endured grieuous afflictions and painefull sorrows S. Iohn Baptist who exceeded in sanctity all others of his sex by Christ's owne testimony did practice extream penance and the calamities that holy Iob suffered were greater then his sin 's required as himself witnesseth in the sixt Chapter of his book saying Oh that my sins were weighed wherby I haue desernad wrath and my miseries together in the ballance as the sand of the sea this would appeare heauier in like manner it may be turly said of the passions endured by other blessed Saint's wherfore since the supream prouidence doth reward euery good work beyond what it deserueth vndoubtedly he hath assigned reward 's suitable thereto that is both in order to merit and satisfaction according to that of S. Luke cap. 21. There shall not an hair of your heads perish Wherby Christ promiseth a recompence to each good work how litle soeuer it be But if the works of blessed Saint's as meritorious only and not as satisfactory should receiue reward many baires of their head 's would perish that is many of their good works as they are satisfactory should not be recompenced which is contrary to Christ's promise Sithence the coÌ„dition of satisfaction is such that it is applyable by him that satisfyes for others distinct from himselfe as appears by S. Paul that wished to be Anathema for his bretheren and by Moses that beseeched God to blot him out of the book of life for the conseruation of the Israëlites it is conformable to reason and diuine iustice which hath a reward for euery good work that the aboundant and exceeding satisfactions of blessed Saints that remaine vprecompenced be laid vp in the Treasury of the Church vnto the remission of temporall paine due to sin which is the reward that good works as satisfaction specially challenge and vndoubtedly * 2. Cor. 12. Ego autem libentissimè impendam super impendam ego ipse pro aniâ—â—bus vestris Et S. Timoth. 2. omnia sustineo propter electos the saints themselues now departed in as much as they were inuested with the grace of charity when they did exercise their voluntary satisfactions and endured their violent passions had at least a virtuall intention to assist and profit therby the rest of the faithfull the law of charity requiring that * Vnum inquit Paulus corpus in Christo sumus Et Gal. 6. alter alterius onera portate all members of the holy catholick Church concurre mutually to the perfecting of the whole body one bearing anothers burthen and one satisfying for an other applying a meer price for temporall paine due to sinne * In Bulla Pij 5. damnatur propositio Michaelis Baij diceÌ„tis per passiones sanctorum coÌ„municatas Jndulgentijs non propriè redimi debita which is the consistency of Communio Sanctorum that christians profess in the Nicene Creed and the Apostle practiced saying Now reioyce I in my suffering's for you and fulfill the rest of the afflictions of Christs in my flesh for his bodies sake which is the Church Neither hence ought any man to infer the saint's to be our Redeemers because their satisfactions for others in order to remission of temporall punishment's if Christ's satisfactions were to be laid aside would signifie nothing being founded therin (g) Though the blood of Christ be sufficient enough to olenst a soul from both the guilt and the pain of sin neuertheless it does not procure that deliuerance vnless it be applyed by the Churches Sacraments or by acts of faith and contrition and indeed euen sectaries assert a necessity of saith and contrition vnto remission of sinnes In consequence wherof wheras Christ is said Hebra 10. with one oblation to haue consummated foreuer them that are sanctifyed it is meant as to sufficiency being that one oblation without the application thereof doth not sanctify indeed and effectually and he alone is properly our Redeemer in and by whose proper merit 's through the effusion of his blood was purchased our redemption vnto forgiueness of sinnes Collos 1. And that was Christ only One mediator of God and man and as no man ought to be said his own Redeemer according to the form of proper speech for as much as through good works of painfull satisfaction he payeth a ransome for temporall punishment's corresponding to his sins or for as much as he exerciseth an act of perfect contrition whereby his sin 's are remitted so the blessed saint's ought not to be called the Redeemers of such as receiue remission of temporall paines due to sinn's through the application of their satisfactions Neither hereby are Christ's satisfaction 's preiudiced For as the prayer that one belieuer on earth maketh for another doth nothing at all diminish the dignity of Christ's dayly praying for vs at the right hand of his diuine Father * Rom. 8. quotidie interpellat pro nobis Rom. S. since the efficacy of it is founded in the merit 's of his death and passion so the satisfactions of the blessed saint's applyed for the remission of paine due to sin doe dot lessen the infinite valour of Christ's satisfactions being they receiue from them all their worthiness and efficacy And doubtless Christ's own will was to haue it so to the end that his faithfull on earth might exercise reciprocall works of charity towards one an other and exhibit honour to such as he had translated to his kingdom of eternall blessedness being the honour done to a seruant doth redound to his lord and Master Power to dispence this spirituall Treasure of Indulgences or pardons is committed to the Catholick Church as appeareth euidently by Christ's own word's Mat. 16. saying And I will giue vnto thee the key 's of the kingdome of Heauen and whatsoeuer thou shalt binde vpon earth shall be bound also in Heauen and whatsoeuer thou shalt * Quoad verba Christi quodcuÌ„que solueris nomine solutionis non intelligitur sola absolutio iudiciaria sed etiam omnis dispeÌ„satio imo omnis fauor gratia ex vi illius potestatis facta proinde Indulgentia concessa pro extensa ad defunctum à summo Pontifice eius enim solius est dare Indulgentias per defunctis infallibiliter prodest defuncto per modum suffragij id est pro modum auxilij adiutorij Ecclesiastici eidem defuncto applicata si caetera sint paria puta si Jndulgentia fiat ex rationabili causa sique defunctus existat in gratia c. his suppositis Indulgentia applicata defuncto alicui semper est valida rata apud Deum luxta tamen Caâ—etanum Henricum Indulgentia non babes infallibilem effectuâ— respectu animae defuncti sed liberum est Deo eam acceptare vel non acceptare loose an earth shall be loosed also in Heauen wherby Christ promiseth to S. Peter and his successors in Church-gouernment authority and power for the remouing of all
for a sinfull Brother and truly this kinde of forgiuing and loosing is common alike to all such as deuoutly and charitably recite that petition of our Lord's prayer Forgiue us our trespasses as we forgiue the trespasses against vs as witnesseth S. Augus trac 58. vpon S. Iohn and doubtless by the mentioned word 's of the Apostle viêªt videlicet Ye ought rather to forgiue and comfort him and whome yee forgiue any thing c. is meant of this generall manner of forgiuing and loosing which is common alike to all the faithfull of the Church but to demonstrate that he himself laid claime to a higher and better kinde of forgiuing and loosing he professeth that he exercised his forgiueness and power of loosing in the person or room of Christ Wherby again appear's that the Apostle did not forgiue this adulterer the rest of the paine enioyned him in order to the rigour of Church-discipline only that is to the intent only that it should aduantage him in the ecclesiasticall Court but also in order to the diuine Court of Iustice that it might benefit him before God and this is so manifest a truth that no sectary can say the contrary without contradicting the Apostles own words viêªt videlicet I forgaue it in the person of Christ that is in the room of Christ and as his Minister to whom Christ had committed his power of loosing and binding vpon earth and indeed S. Paul should haue extreamly preiudiced the said miserable adulterer which were great impiety to think if his forgiuenesse should haue had no weight * S. Cypria Epis 14. agens de relaxatione poenarum impositarum peccatoribus ait illam fieri per intercessionem martyrum vel aliorum fidelium quorum satisfactionibus suffragijs adiuuantur in delictis apud Dominum id est in foro Dei with the diuine Court and been of no value before God for according to that supposall he should haue pardoned a pain of this life in respect wherof the adulterer should haue suffered a far greater in the next because the punishment a man endureth vpon earth is a thousand times lesser then the torment 's of Purgatory and therby S. Paul would haue brought his penitent Corinthian out of the frying pan into the fyer That is out of the prison of the ecclesiasticall Court into the prison of the diuine Court Conformably vnto this catholick doctrine Bishops in the primitiue Church enjoyned sinners penances to satisfye God and to compence the iniury done to him through their sin 's (k) According to Tertullian l. ad martyres and S. Cyprian Epis 10.11.12.13.14 sundry Christians that through frailty fell from the Church in tyme of grieuous persecution were wont to recur vnto the Martyrs and Confessours that their penances might be remitted vnto them and these ancient Fathers did not mean penances or pains enioynd and due only in the Churches Court but due also in the Court of God wherfore S. Cyprian Epis 14. faith expresly that they receiued help and deliuerance from their pains apud Dominum that is in the diuine Court in consequence whereof Indulgences remit penances or pains at the Tribunall of God as due there and not as due onely in order to the Churches Canons as wanton schollars of these dayes vnaduisedly teach for otherwise according to S. Thomas q. 25. a. 1. Indulgences would be more vnprofitable then profitable reseruing the penitent to more grieuous pains in Purgatory Besides according to the holy scriptures whatsoeuer priest 's shall binde on earth shall be bound in Heauen and whatsoeuer they shall loose on earth shall be loosed in heauen in consequence of which God has a Court in Heauen that remits the guilt and paine of sinne accordingly as they be remitted in the Churches Court and indeed if there were no remitting of pains in the Court of Heauen there would be no need at all of the Churches spirituall Treasure consisting of the aboundant satisfactions of Christ and the blessed Saincts and yet that there is this spirituall Treasure is an article of Christian faith for as such a Treasure could not be necessary vnto remission of pains in a ciuil Court so it could not be necessary vnto remission in an ecclesiasticall Court The ground on which the Digbean diuines build their opinion is a damned heresy namely that God does not forgiue us our sinnes as to the guilt thereof except her pardon the pain also as is plainely clear according to the definition of the Council of Trent sess 6. can 30. and this practice was both in order to such as had publickly sinned in reference to which canonicall pain 's were instituted only as also in order to such as had sinned in secret as doe demonstrate Burchard in the 13th book of decretalls and sundry others which haue made a full collection of the canonicall pains Furthermore no man can say without running into manifest errour that the Apostles forgiuenesse or indulgence in order to the penitent Corinthian was but an absolution of excommunication or of his sinne giuen in the Sacrament of penance for first a deliuerance from an ecclesiasticall censure of excommunication is neuer named by scriptures or Fathers a condonation forgiueness or indulgence Again by the Apostles words appeareth that he forgaue part only of the punishment enioyned which cannot be meant of an absolution either from excommunication or sin 's in the Sacrament of penance where there is no sharing out by partes Yet notwithstanding all this the vsage of indulgences was not neer so frequent in the primitiue times as in the subsequent ages because primary Christians carrying the fresh memory of their crucifyed Redeemer and thereby much enflamed with loue towards his sufferings allwayes bore about his dying mortification that his life also might be made manifest in their mortall flesh 2. Cor. 4. so that then there was strict discipline and great penances enioyned sinners For example rigorous fasting much praying and other painfull afflictions * In 1. Concil Nicae cui intersuerunt 318. Patres indicitur poena vndecim annorum Item in Concil Ancyrano iniungitur poena septenij ijs qui bis vel ter Idolis sacrificauerant Porro vulgatum est vnicuique peccato mort ali poenitentiam septem annorum iniungendam esse iuxta Canones pro quo tam en nullus Textus reperiri potest Et contrarium tenet S. Tho. in 4. l. sent dis 20. sanè Gratianus qui allegatur pro contraria sententia non dicit Ecclesiam septemnem poenitentiam in singula peccata statuisse sed tantum pro grauissimis iniungi solitam fuisse deinde dicit illam poenit entiam non taxatam fuisse pro foro interiori sed exteriori constat illos Canones ad forum exteriùs pertinere as by the ancientest Councils appeareth Neuerthelesse such was their feruour of spirit and extream zeale in complyance to Christ's sufferings that they fullfilled them willingly and chearfully few sought after pardons vnto
remissions of their punishments But now in the declination of charity and fall of deuotion christians commonly haue an abhorrence from much sufferings notwithstanding that their sinnes are far greater then euer afore in respect wherof our holy Mother the Chnrch not ignorant of Satans crafty enterprizes lest in these delicate times * 2. Cor. 2. vt non circumueniamur à Satana he might circumuent and bring them either to despair or to forsake Christ and his Religion hath moderated the Church discipline condescending to the great weakness of her children and truly Christ did not put in the power of his Ministers dispensations of such discipline only but also * Cū Christus sit supremus Dominus Judex potest tum per se tum per ministros misericorditer relaxarepoenas debitas quoad suū Tribnnal vt costat ex cap. 21. Ioan. inuested them with authority to proceede with sinners more or less rigorously and to inflict longer or shorter punishments as in their wisdome they should thinke fitting in regard of places times persons and circumstances Neither does this great moderation cause any substantiall differences between the ancient and modern Indulgences as these so those importe remission of temporall paines not only in the ecclesiasticall but also in the diuine Court of Iustice before God (l) An Indulgence taken in the formall sense in a meer releasing of temporall paine due vnto sin wherfore it supposeth remission of the guilt which it cannot take away In consequence whereof the state of grace is of necessity required vnto obtaining the fruit or benefit of Indulgences which is the essentiall consistency of Indulgences that neuer doe remit eternall paine due to mortall offence because this is allwayes forgiuen together with the guilt thereof through the infusion of sanctifying grace which is a necessary supposall to remission of temporall paine Wherfore when Church-gouernours grant their letters of Indulgences they say expresly that they doe grant them to such * Clemens 6. extra vnige de peccat remis ait eos qui vsi sunt hoc Ecclesiae thesauro fuisse in amicitia Dei quae supponit remissionem culpae quam Indulgentia non remittit ideoque status gratiae praesupponitur ad fructū Indulgentiae percipiendū as are contrite and confessed which supposeth the state of grace as an essentiall requisite for the receiuing fruit therby neither doth it lie in the power of the supream Pastour to forgiue a sinner the temporall paines corresponding to his sinnes vnless the guilt of these be forgiuen afore for he is only the dispenser of Christ's treasure in consequence whereof he hath not absolute dominion ouer it and it is nt probable as to reason that Christ's will is that his Minister should confer the gracious benefit's which proceed meerly from his bounteous liberallity to such as be his enemies and perseuer in ingratitude towards him In regard that Indulgences doe release temporall paines wherunto a penitent sinner is liable euen in order to the diuine Court of Iustice that is to say before God when dayes Months and yeares of temporall paines are remitted in vertue of them the pains of Purgatory are remitted withall according to a meet proportion corresponding to that space of tyme for by the Church practice appeareth that the supreame Pastour granteth sometimes many more years of pardon then perhaps any soul shall remain in purgatory wherfore the said years of Indulgence are to be vnderstood and explicated in reference to those yeares which great sinners * Iob. 15. perditissimi peccatores bibunt iniquitatem sicut aquam that drink in this life iniquity as water ought to endure vnto full satisfaction for their sinn's in order (m) It was the custome of the primitiue Church to remit penances enioyned by the Churches Canons as appeares euidently by the ancient Council's namely Nicae can 10. 11. Ancyra can 5. Lardisae can 5. Carthag 4. can 75. 76. and indeed the concessions of Popes which giue faculty to grant many dayes and many year's Indulgences to those Priests which shall say Mass for peace amongst christian Princes exaltatiō of the Church c. as likewise to such as shall assist in the same Mass of necessity are meant in order to the penance inflicted by the Churches Canons in primitiue tymes for they cannot be vnderstood of common penances few whereof continue for many years or many dayes to the penitentiall Canons if they should continue aliue for so long a series of yeares for example in ertue of a thousand year's Indulgence such a quantity of the pains in purgatory is remitted as doth correspond to the paine prescribed in the penitentiall Canons yet no man can know precisely what portion of time in purgatory doth correspond to the space of one or more yeares of temporall pain 's inflicted by the said ancient Canons because laying aside diuine reuelations no man can haue a true knowledg of the proportion that is between the paines of purgatory and the afflictions of this life Howeuer it is an vndoubted truth that by a much shorter paine of this life may be released the longest paines of purgatory supposing parity in all circumstances For a man while be liueth vpon earth is in a capacity of obtaining greater measures of grace and mercy then in the next life where there is no meritorious working of blessedness The supposall of parity is added in respect of the extreme intensnesse of purgatory paines wherby they be sufficient enough in a short space of time to equall a long continuance of this lifes afflictions As concerning the sundry additionall particles or names frequently expressed in the concessions of Indulgences for example plenary more plenary most plenary and also Iubily this variety of words doth not cause any reall or substantiall difference in order to the prime effect of an Indulgence which is remission of temporall paine due to sin for he that forgiueth all excludeth nothing wherfore since a plenary Indulgence remitteth all the paine a sinner stands liable vnto there remaineth nothing of it pardonable by a more plenary or most plenary Indulgence yea or by a Iubily Howeuer these additions are prudently expressed for to take away scruple◠therby or to explicate more clearly what is granted and the weightiness of the motiues on which a plenary Indulgence is grounded yet they may be distinguished in respect of certaine priuiledges which are annexed to one Indulgence and not to an other But this is accidentall to an Indulgence which taken in the proper formall sense is remission only of temporall paine due to sin The Priuiledges are power to absolue from censures and reserued Cases liberty to make choyce of any ghostly Father approued and faculty to change vowes which priuiledges are not granted in vertue of each plenary Indulgence being proper to the Indulgence called a (n) The Name of Iubily comes of the Hebrew word Jobel which according to Saint Hierome and Saint Ifidore
signifies remission or fulnes of rest Iubilie which word Church-gouernours haue translated from the Hebrews to signifie full remission For in the times of the ancient Hebrews euery fifty yeare was named the yeare of Iubilie and holy vnto them for as much as each man did returne to his possession Gratis seruants were deliuered out of bondage and all inhabitants left their land vnlaboured enjoying full rest After the like manner in vertue of a christian Iubilie those temporall aduantages are supplyed by spirituall benefits namely rest from worldly delights employments and also deliuerance out of sin both in order to it's guilt and temporall pain corresponding therto for though the Iuâ—ilie it self be a releasing only of temporall paine yet through (o) According to the Popes intention the benefit of a Iubily cannot be obtain'd except confession of our sinnes goe afore and truly confession is required as a worke enjoynd and communion also according to the common opinion of catholick writers confession and contrition which ought to accompany it euen the guilt of sin is remitted in so much that a sinner which confesseth and detesteth his wickedness in compliance to the Iubily returneth to his possession of sanctifying grace lost afore The vsage of christian Iubilies was anciently practised though Pope Boniface the eight of that name about the year after Christ's Incarnation 1300. by an express written ordinance did institute that they should be celebrated in euery hundred yeare as appeareth by * In Extra de poenit remiss quae condita Juit anno 1630. iuxta Nauar notab 7. dicitur Antiquorum babet fida relatio quod accedentibus ad bonorabilem Basilicam principis Apostolorum in vrbe concessae fuerint magnae remissiones Indulgentiae peccatorum the Extra Antiquorum de poenitentijs remissionibus neuertheless they lay claim to a higher antiquity as doth plainly euidence the same extrauagant made in the yeare 1300. Wherefore it is an extream weakness in such as assert Iubilies to be new inuentions yet the Popes that succeeded in Church-gouernment afterward altered the institution of Boniface Clement the sixth reduced Iubilies to euery fifty yeare Vrban the second to euery thirty three yeare in memory honour and reuerence of the yeares Christ liued on earth again Paul the second and Sixtus the fourth contracted them to euery twenty fiue years and so they haue continued euer since CHAR. XV. OF PVRGATORY THE CONTENTS The soul 's of belieuing christians that remoue out of their bodyes in the state of grace and be not fully clensed from the dregs of sin endure punishment's in the lower part 's of the earth till they become fit for the enjoyment of their heauenly heritage which is inconsistent with vncleanes though some soul 's as soon as they depart out of their earthly Tabernacleâ— receiue the reward of faith and good works yet others are sent to prison Purgatory whence there is no deliuerance till the last sardin be paid God oft forgiues sin as to the mortall guilt thereof without remitting the veniall defects or temporall pains such soul 's onely goe to Purgatory as are liable to veniall fault 's or temporall satisfactions from which there is deliuerance before the generall Resurrection through the sacrifices suffrages fastings alms-deeds which the faithfull aliue offer to God to that intent and purpose The fire that by diuine dispensation tormentes good soul's in Purgatory is not imaginary or metaphoricall but true reall and corporall fire PVrgatory is a receptacle of soul 's deuested of their bodies which stand in need of the holy Churches suffrages and sacrifices for their deliuerance out of satisfactory pain 's due to the sinnes they committed when they were inuested with their bodyes Besides the receptacle of blessed souls which is the * CoeluÌ„ empyrcum est locus beatorum aterna vita fruentium highest Heauen (a) S. Austin in Psal 85. and Epis 99. calleth the receptacle of damned souls the Hell of Hell and according to the common opinion of diuin's Purgatory is not situated far from thence towards the Center of the earth Wherefore the holy Church sing's in the office of the Dead Deliuer o lord the souls of the faithfull departed from the pains of Hell that is from the pains of Purgatory So that S. Austin Epis 99. ad Euod expound's the scripture Act. 2. vvhom God rais'd vp loosing the sorrovves of Hell of Christ's discent into Hell that is into the lower parts of the earth which doubtless were not the Receptacle of damned souls whereby appears that the Hell of the damned was not the sole Receptacle of souls remou'd out of their bodyes and indeed holy scripture giues euidence enough of this catholick truth for Ecclesiasticus c. 24. personating Christ saith thus J vvill penetrate all the lovver part 's of the earth and vvill beholde all that sleepe and vvill enlighten all that hope in our lord From whence is plainly infer'd a Receptacle vnder earth different from the Hell of the damned in which soul's hope not in but blaspheme onr lord As to Christ's descending into the lower parts of the earth it is an article of christian faith and so euident a truth that S. Austin Epis 99. ad Euod expresly saith Who but an Jnfidel vvill deny that Christ descended into Hell and with intent according to the ancient Fathers to deliuer the Patriarchs and iust men which were detain'd there as Prisoners till his death and Resurrection and the receptacle of damned soul's which is the lowest Hell There is a third receptacle vnder earth of souls suffering vnto blessednes called Purgatory because the fire therof which is an instrument of the diuine Iustice purgeth out the leauen of veniall sinnes and weareth away temporall pains which euen iust men sometimes die liable vnto Though small faults and gentle debt's doe not vndoe the knott of reciprocall friendship that is once tyed between God and a sinner in vertue of perfect contrition or attrition with the helpe of sacramentall penance neuertheless they obstruct his passage to the kingdom of Heauen till they be fully compensed and satisfied for either in this life through voluntary act 's of sorrow and corporall afflictions or in the next through purgatiue fire wherby is meant Purgatory which is the (b) By the prison mention'd Mat. 4. the ancient Fathers vnderstand Purgatory for example S. Cyprian Epis 52. ad Antonia teacheth that some soul 's suddenly after their remouing out of their bodyes receiue the reward of faith and good works and a crown from our lord but others are sent to prison from which is no deliuerance till the last farthing be paid prison out of which there is no deliuerance till the vtmost farthing be paid Math. 5. for eternall life hath nothing of imperfection and consequently is inconsistent with all sort's of defects Wherefore since the soul 's euen of iust men after the quitting of their bodyes sometymes be lyable to satisfactory punishments
Ansel in cap. 3. 1. Cor. poenam quam patiuntur animae Purgatorij esse grauiorem omni poena huius vita is more grieuous then all the sufferings of this life for therein is the place and time of executing the diuine Iustice the instrument wherof is true and reall fire that is applyed * Aug l. 2. de ciuit c. 10. docet spirituÌ„ posse pati ab igne corporeo per omnipotentiam Dei for the tormenting of such souls truly and really according to the proportion of the guilt of petty-treasons and debt's they stand charged with yet in as much as they being departed in faith hope and charity which be the spirituall chaines of vnion in order to all the good members of Christ's mysticall body and in as much as it is proper and naturall to the (i) According to the Apostle 1. Cor. 12. members of one and the same body can mutuall helpe one another and it is an Article of Catholick faith that the soul 's in Purgatory are members of one and the same Church and can be help'd through her prayers and suffrages And as to this poynt of doctrine there was ful agreement between the Latin and Greek Fathers in the Council of Florence as clearly appear's by the letters ' of vnion Besides Aerius was counted an Hereâ—ick by S. Epipha haer 75. and S. Austin haer because he denyed that the dead might receiue reliefe through the suffrages of the liuing Moreouer this Catholick truth is asserted by the ancientest Fathers namely S Deny's l. de caeles Hierar c. 7. S. Cyprian Epis 66. and S. Austin l de curae pro mortuis agenda ser 22. de verbis Apos expresly teacheth that the doctrine which assert's that the faithfull departed receiue help by prayers sacrifices and Almes-deeds c. is approu'd by the vniuersall Church members of one and the same body to comfort and help one an other doubtless the souls of Purgatory can be comforted and helped by the prayers and suffrages of the liuing as plainly appeares by the testimonies and Liturgies of primitiue Fathers authorities of Councils and the vniuersall practice of the catholick church that offereth dayly and howerly prayers and suffrages for the faithfull souls of such as die in grace that they may be comforted and deliuered out of the grieuous paines which they endure in Purgatory Besides for as much as they are not (k) According to S. Austin l. 20. de Ciuit. c. 9. the souls of the faithfull departed are not seperated from the Church which euen now is the kingdom of God and indeed the good soul 's of Purgatory are vnited vnto us in charity in regard at their departure out of this world they were in the state of grace again they are vnited vnto vs in faith and hope because these two vertues are not euacuated before the soul's admittance into Heauen seperated from the Church they be in a capacity to receiue benefit euen by Indulgences it being in the Churches power to apply those spirituall treasures for the aduantage of all such children as abide in vnion with her through faith Hope and charity And though prayers Church-suffrages Indulgences c. doe not remit sinnes in the next life these requiring necessarily * Trid sess 6. cap. 7. docet peccatuÌ„ mortale non remit ti sine infusione gratiae at sola Sacramenta in re vel in voto suscepta in funduÌ„t gratiam ex eodeÌ„ Concil sess 6. cap. 4. sed Indulgentia noÌ„ est Sacramentum culpa venialis nunquam tollitur sine aliqua displicentia de tali peccato veniali infusion of grace if mortall or a detestation therof if veniall no man can say but that souls be deliuered thereby out of their pames and translated to the kingdome of heauen without contradicting the authority of ancient Fathers the definition of a generall Councill the Ordinances of sundry Popes and the vniuersall practice of the catholick Church For example S. Austin placeth souls after their purgation in the next life in heauen to expect their bodies lib. 15. de Trinitate cap. 25. Again S. Austin puts no longer bounds to tyme in Purgatory then the matter as to satisfaction for each sinne requireth The Council of Florence defineth the transplanting of suffering soul's out of Purgatory into Heauen before the generall Resurrection Pope Benedict the 12. decreto Benedictus Deus in donis suis rancketh such as hold with pertinacy the contrary doctrine in the number of Hereticks Pope Gregory the first and Pope Siluester afore granted (l) Although an Indulgence be an act of iurisdiction and although the Church militant hath nothing of iurisdiction ouer the souls suffering in Purgatory neuertheless she hath power ouer her spirituall Treasure In consequence of which Indulgences are not granted in order to the dead after the manner of a Iudges absolution but in nature of a suffrage vnto helping of such onely as remoue out of their bodyes in communion with Christ's body and blood wherfore when the Church-gouernours grant Indulgences for the dead they insert the particles per modum suffragij after the manner of suffrages wherby is signifyed that they doe not giue Indulgences in order to the dead as if the dead were continued vnder their iurisdiction but they grant them only as competent recompences or conuenient satisfactions for as much as the faithfull aliue offer them as satisfactory works vnto satisfying the pains due to the sinnes which the dead had committed before they were remou'd out of their bodyes Aud doubtless euery particular belieuer that is in the slate of grace may offer to God their fasting praying and giuing of almes as worthy satisfactions vnto compensing of the torment 's which good soul 's endure in Purgatory Indulgences to such Priests as offered the sacrifice of Christ's body and blood in a Chappel dedicated to the blessed Virgin Mary called by the name of Mariae Liberatricis that they might free one soul out of Purgatory as doth appeare by the ancient Records of the said Chappell and Pope Pascall the first gaue deliuerance of one soul out of Purgatory to Priests celebrating fiue Masses in a Church consecrated to S. Praxes which Indulgence eleuen succeeding Popes confirmed whereunto may be added the Indulgence of Pope Iohn the eight that administred supream Church-gouernment in the yeare 878. granted to souldiers that should loose their life 's in the holy warr for the defeÌ„ce of the Church and this practice was neuer yet reproued by any Council Pope or catholick writer wherfore it seen eth a strange thing that Mr. Thomas White a priuate man and in outward profession a catholick christian should assume so vnauthorized a liberty and vnparalelled boldnesse as to publish a writing in the yeare 1653. entitled An Account of his husbanding the midle state of soul's in contradiction of the (m) According to S. Austin Tom. Epis 118. ad Ianua it is a manifest madnes to call in question
dari non debeat nisi infirmo de cuius morte timetur ideo Patres Trident. vocant sacram vnctionem exeuntium Sacrameutū danger of death in respect of extream sickness or other inward infirmity is strengthned through holy vnction against the assaults of deuills and purged of veniall sin 's together with mortall offences vnwittingly forgotten afore and therfore named Extrem-vnction being administred only in extremity of sickness Albeit that the common enemy seeketh occasion at all times to deuour our souls yet then especially he employeth his greatest subtilities and craftiest dealings to bring vs into despaire of Gods sauing mercy when he seeth vs at the point of drawing our last breath of life Christ after his Resurrection instituted and S. Iames his Apostle promulgated this Sacrament to the catholick Church in the fist Chapter of his catholick epistle saying If any be sick among you let him bring in the Priests of the Church and let them pray ouer him anointing him with * Nomine olei absolusè simpliciter positi sēper intelli gitut oleum oliuarum id est liquor ex baccis oliuarum expressus alij autam humores pingues vt nucum id genus alij nō nisi eum addito dicūtur osea oile in the name of our lord and the prayer of faith shall saue the sick and our lord shall raise him vp and if he hath committed sinnes they shall be forgiuen him wherby he expresseth the necessary requisit's to a Sacrament of the new law First the outward sign or ceremony is signified by the words anointing with oile which declare the proper sensible matter of Extrem-vnction viz oile made of Oliues for that only challengeth the name of oile taken in the proper sense as wine of the vine the name of wine Secondly the sensible sacramentall form (b) According to S. Austin the making vp of a Sacrament is the putting together of the sacramentall word and the sacramentall element or matter Accedit saith he Verbum ad clementum fit Sacramentum And the sacramentall word trac 8. in Joan. he calleth the word of faith vttered together with vnction is expressed by the words Let them pray ouer him anointing him with oile which in as much as they be ioyned together with the matter do make the Sacrament Thirdly diuine institution is plainly declared by the particles in the name of our lord for the true meaning of these words let them pray ouer him anointing him with oile in the name of our lord is this let them pronounce ouer him the form of this Sacrament which is after the manner of a prayer and anoint him with oile (c) A Priest in dispensing the Sacraments supplies the room of Christ The Sacrament of Extrem-vnction is dispensable onely in order to the faithfull of Christ wherefore the Apostle vseth the particles if any be sick amongst you that is among you faithfull baptised for he direct's his Epistle to the faithfull onely in regard wherof t' is called the Catholick Epistle of S. Iames. in the room of Christ that is in vertue of the power and authority deriued vnto them from Christ which import's diuine institution and doubtlesse the Apostle meant that the whole entire action to wit vnction together with prayer of faith ought to be performed by a Priest as the rightfull Minister of Christ For in that sense he vsed the said particles In the name of our lord in the same Chapter speaking of the Prophets who haue spoken say's he in the name of our lord that is which were inuested with power and authority to speake in the room of our lord and indeed the holy Prophets were our lord's Minister's prophecying in vertue of his speciall inspiration and commission In the same sense the Apostle S. Paul 1. Cor. 5. vseth the particles in the name of our lord to signify that he excommunicated the incestuous Corinthian in the person of our lord Iesus-Christ saying I haue iudged him in the name of our lord Iesus-Christ to be deliuered vnto Satan for the destruction of the flesh c. Fourthly the effect of this Sacrament viz sanctifying grace these words do clearly express And our lord shall raise him vp and if he hath committed sins they shall be forgiuen him for sins are not remitted but by the infusion of sanctifying grace wherby also the diuine institution of this Sacrament is euident enough because Christ only in the new law by his speciall institution hath cloathed outward sensible rites or ceremonies with power to produce grace and remission of sins effectually And it matters not that the Apostle addeth to vnction the particles and the prayer of faith shall saue the sick for he doth not ascribe the effect of that ceremony to the prayer as if it alone were sufficient enough to cause it for therby it would euidently follow that he mentioneth and requireth vnction in vaine and to no purpose at all besid's he maketh vse of no particle that excludeth vnction but plainly signifie's by saying let them praey ouer him the sick anointing him with oyle that he attribute's grace and remission of sins to the whole entire action as it consisteth of vnction and orall prayer proceeding from and relying on the faith if not of the Minister himself which is not necessary to the effect of the Sacrament at least of the Church whose person the minister supplyeth in the administration therof and truly in the Sacraments of the new law the verball form doth more plainly and determinatly express the sacramentall effect then doth the sacramentall matter and therfore the Apostle by adding and the prayer of faith c. will signify only that the sacramentall form of this Sacrament lies claim to the best and noblest part of causality in the production of sanctifying grace but not to all the parts therof Fiftly by these words let him bring in the (d) S. Iames in the Chapter set down vseth the name Presbyter S. Luke Act. 15. S. Peter cap. 5. and S. Iohn Epis 1.2.3 vse the name Senior but both the names carry the same meaning they signify those which by holy ordination are inuested with priestly dignity and authority vnto dispensing the mysteries of God for as S. Hierom assert's Epis 85. and Euag. in the scripture-Text's set down those are meant which are Priests as to office dignity and function Besid's the Fathers in the Council of Trent and all catholick writers vnderstand per presbyteros Ecclesiae such onely as are Priests rightly ordain'd whether they be Bishops or meer Priests and according to the scripture custome in the name Presbyteri Bishops are comprehended Priests the ministers of the Sacrament are declared and determinated namely such only as are actually promoted in vertue of holy ordination vnto Episcopall or Priestly function and truly the new Testament when speaking of Church Ministers vseth the word Presbyter or Senior meaneth therby one inuested with Priestly dignity besides the Apostle could not mean