Exomologesis, or, A faithfull narration of the occaision and motives of the conversion unto Catholick unity of Hugh-Paulin de Cressy, lately Deane of Laghlin &c. in Ireland and Prebend of Windsore in England now a second time printed with additions and explications by the same author who now calls himself B. Serenus Cressy, religious priest of the holy order of S. Benedict in the convent of S. Gregory in Doway.

Of Indulgences.

5. That which the church commands to be believed as Catholique Traditionary doctrine, touching this matter of Indulgences, is briefe∣ly contained in the Bull of Plus IV. (relating to the 25. Session of the Councell of Trent) in these words, I believe that power of Indulgen∣ces hath been given and left in the Church by Jesus Christ; and that the use of them is very healthfull to Christian people. The ground of which doctrine, according to the position of A∣lexander of Hales, Durand, Paludanus, and o∣thers, quoted at the end of this discourse, is the practise of that severe discipline and correction, which in the most primitive times was exercised against (especially publike and scandalous) sin∣ners, those severe penitential Canons then execu∣ted, those painful Exomol••geses, prostrations, ci∣lices, weepings, covering themselves with ashes, rigorous fasts, but principally those long absten∣tions and banishings from the most holy Sacra∣ment, yea even from entring any further then into the porch of the church, which the primitive zeal imposed upon Delinquents, which are men∣tioned in the most antient Ecclesiastical writers, and most expresly in Tertullian and S. Cyprian.

An example of which severity more rigorous then all before mentioned, S. Paul hath left us in that censure of his upon the incestuous Corin∣thian, whom he delivered over to Satan, to be tormented by him in the flesh. for the saving of his soul, l Cor. 5. which censure he calls by a ge∣neral word〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉i. e. an objurgation by (or, before) many, 2 Cor. 2. 6. from whence ecclesiasticall censures were called in the 7. & 8. General Councels〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Notwith∣standing to shew that Ecclesiasticall. Governors ought to mix Christian charity and meeknesse with their severity, especially when they see great signs of compunction and amendment in the Penitents, the same Apostle hath left an example likewise of Indulgence and favour to the same person, which he expresseth by the two verbs 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉and〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉i. e. graciously to spare, and to comfort. In conformity to which rule, the Primitive Churches, as upon occasion they used great severity, so likewise great benig∣nity also to Penitents, which S. Cyprian calls the giving of Peace.

6. But in succeeding times zeal and servor of de∣votion growing cold, and generally Christians not being able to support so great a rigor, the church in wisdome thought fit to qualifie both the severity of penalties imposed, to shorten the times of abstention from the holy Eucharist, and to grant remission and Indulgence, especially in Articulo mortis generally unto all Penitents: hence came it that the intercessions of Confessors and Martyrs in behalf of Delinquents were ad∣mitted by the Bishops, as we read frequently in S. Cyprian; hence the two favourable Canons of

Indulgence (viz. the 10, and 12.) of the first Councell of Nice.

7. In these last and most wicked times, wherein the antient Ecclesiasticall Discipline is almost wholly lost, not through any fault of the church, (which enjoynes all Priests to have be∣fore their eyes the antient penitentiall Canons, and by them to regulate their penances) but through the generall overflowing of coldnesse in devotion, prophanenesse, and impatience of suffering, and likewise through the impudence, covetousnesse, and partiality of Priests: no man can yet deny, but that as the power of inflicting censures remains in the church, so likewise doth the power of Indulgences.

8. Concerning which Indulgences, all Ca∣tholiques do unanimously agree to these two points. 1. That they are profitable: and 2. That the Church hath power to grant them, accord∣ing to the Decision of the Councell of Trent. But as for the extent of the vertue of Indulgen∣ces, and as touching the conditions required to the receiving them fruitfully, Catholike Divines are divided in their opinions. For 1. concerning the extent of their vertue, Bellarmine (l. 1 de Indulg. c. 7.) sets down this as an opinion maintained by Catholiques, viz. That In∣dulgences are no other then relaxations of Penalties enjoyned by Confessarii, or which ought to have been enjoyned according to the Canons. Which opinion, saith he, is maintain∣ed by grave Authors, Alexander of Hales, sum. Theolog. p. 4. q. 23. memb. 2. Durand and Paludanus, Pope Adrian 6. in 4. Sent. q. de Indulg. And likewise by Soto the Dominican,

and Card. Cajetan, both which teach, that In∣dulgences are never granted but for Penalties injoyned. Now both these were appointed by the church to maintain the Doctrine concerning Indulgences against the late Heretiques. Like∣wise Maldonate the learned Jesuite (in his book de Sacram. c. 2. de Indulg. q. 1. 2. p.) saith, that the opinion, That Indulgences are only relaxa∣tions of the Penalty either enjoyned in the Sa∣crament of Penance, or ordained by Ecclesiasti∣call Law, seems to him to be the most true opinion, because it is held by good Au∣thors, and seemes to be demonstrated by unan∣swerable arguments. And in pursuance hereof the same Author produceth eleven reasons; the substance of the three first of which, is this, Because we ought to believe, that the Indul∣gences now in use in the church, are the same that were antiently practised, as the Councell of Trent expressely sayes: Now, saith he, we find no other Indulgences in the antient church and Councells, but such as we have mentioned. Again, It was the custome of the church to add this Particle to the Indulgences given, De Pooeitentiis injunctis; since therefore, saith he, the church hath so warily expressed her self, it would be temerarious to interpret her mean∣ing otherwise. The same doctrine is strongly maintained likewise by Estius in 4. Sent. dist. 20. ••. 10.

9. In the next place, concerning the conditi∣ons required to receive benefit by Indulgences, all Catholiques agree that these three are ne∣cessary. 1. Authority in him that grants them. 2. A just reason for the granting them. 3. Due

dispositions in the party receiving them. Now for this last point, Card. Cajetan (as he is quo∣ted by Bellarmine l. 1. de Indulg. c. 12.) main∣tains, That besides the conditions of being in the state of Grace, and of accomplishing the a∣ctions ordained for the gaining of Indulgences, there is a third condition necessary to him that would receive fruit by them, which is, that he have a will to satisfie God by his own labours, as much as he can; and that Indulgences are of no profit to those who will not satisfie for them∣selves when they can. From whence he con∣cludes, That in such an infinite number of persons that visit the churches in the times of the solemn Stations, and the like Indulgences, there are but very few that reap the profit of them iudeed. This opinion, saith Bellarmine, is profitable and pious, though perhaps it is not true. But since Card Bellarmine, the learned Estius Chancellor of Doway, professes his belief, that this opinion is not only profitable and pi∣ous, but very true. See his Comment. in 2. Ep. ad Cor. cap. 2. v. 11. as likewise in 4. Sent. dist. 20. Sect. 10. The like is strongly maintained by Comitolus a learned Jesuit, in Resp. Moral. q. 36. who confirmes his opinion by the testi∣monies of Antisiodorensis, Henricus à Ganda∣vo, Adrian VI. Boniface VIII. Sylvester, &c.

Now the aforesaid Authors, who teach that Indulgences are onely relaxations from Pe∣nances enjoyned, vel ab homine, vel à. Canone, do not therefore believe that they are satisfa∣ctions only to the Church, and not to God; for Maldonate expressely declares the contrary

in these words, in the forecited place, Cùm in∣jungitur poenitentia ab Ecclesia, &c. when the Church enjoynes any Penance, she enjoynes it not only to the end that by such a Penance we should satisfie the Church, but God also. Now the Indulgence is answerable unto the Penance enjoyned, and by consequence it is granted us, not onely to the end that this pe∣nalty should be remitted us before the Tri∣bunall of the Church, but before Gods Tri∣bunall likewise. And from thence he con∣cludes, that though Indulgences do regard di∣rectly onely Penances, which are enjoyned to be accomplished in this world, notwith∣standing they do consequently deliver from the paines of Purgatory likewise. For (saith he) since God does not punish the same fault twice, and since the penalty which men pay in Purgato∣ry, is the same with that which they ought to have paid in this world, if the Church, by the means of Indulgences, does remit the penalty, which in this life is due to the Justice of God, it follows, that she remits likewise that which shall be due in Purgatory, that is to say, that which those living persons, to whom such In∣dulgences are granted, ought otherwise to suf∣fer in Purgatory. Now whether this Doctrine deserve a separation, let all reasonable, mode∣rate Christians judge.