Chapter 2 of 13

6This rebuke sufficeth. This Corinthian for incest was excommunicated and put to penance by the Apostle, as appeareth in the former Epistle c. 5. And here order is given for his absolution and pardoning. Wherein first we have a plain example and proof of the Apostolic power, where of binding, and here of loosing: there of punishing, here of penance: and here of pardoning, there of retaining, here of remission. Secondly we may hereby prove afterward, that not only amendment, ceasing to sin, or repentance in heart and before God alone, doth & absolveth, is always enough to obtain full reconcilement, whereas we see here his separation also from the faithful, and the Sacraments, and from all company or dealing with other Christian men, besides other bodily affliction: all which called of the Apostle before, interitus carnis, the destruction of the flesh, and named here, Rebuke, or (as the *Greek word also importeth) mulct, penalty, correction, chastisement, were enjoined him by the Apostles commandment in the face of the Church, and by the offender patiently suffered so long. Thirdly we see that it lieth in the hands of the Apostles, Bishops, and spiritual Magistrates, to measure the time of such penance or discipline, not only according to the weight of the offence committed, but also according to the weakness of the persons punished, and other respects of time and place, as to their wisdom shall be thought most agreeable to the parties good, and the Churches edification. Lastly by this whole handling of the offenders cause, we may refute the wicked heresy of the Protestants, that would make the simple believe, no punishment of a mans own person for sins committed, nor penance enjoined by the Church, nor any pains temporal or satisfaction for our life past, to be necessary: but all such things to be superfluous, because Christ hath satisfied enough for all. Which Epicurian doctrine is refelled, not only hereby, but also by the prophets, John the Baptist, Christs, and the Apostles preaching of penance and condign works or fruits of repentance, to every man in his own person, and not in Christs person only: and by the whole life and most plain speeches and penitential canons of the holy doctors and Councils prescribing times of penance, commending penance, enjoining penance, and continually using the word satisfaction in this case throughout all their works, as our Adversaries themselves can not but confess.This rebuke sufficeth. This Corinthian for incest was excommunicated and put to penance by the Apostle, as appeareth in the former Epistle c. 5. And here order is giuen for his absolution and pardoning. Wherein first we haue a plaine example and proofe of the Apostolike power, where of binding, and here of loosing: there of punishing, here of penance: and here of pardoning, there of retaining, here of remission. Secondly we may herby proue afterward, that not onely amendment, ceasing to sinne, or repentance in hart and before God alone, doeth & absolueth, is alwaies ynough to obteine ful reconcilement, whereas we see here his separation also from the faithful, and the Sacraments, and from al companie or dealing with other Christian men, besides other bodily affliction: al which called of the Apostle before, interitus carnis, the destruction of the flesh, and named here, Rebuke, or (as the *Greeke word also importeth) mulct, penaltie, correction, chastisment, were enioyned him by the Apostles commandement in the face of the Church, and by the offender patiently suffered so long. Thirdly we see that it lieth in the hands of the Apostles, Bishops, and spiritual Magistrates, to measure the time of such penance or discipline, not onely according to the weight of the offence committed, but also according to the weaknes of the persons punished, and other respectes of time and place, as to their wisedom shal be thought most agreable to the parties good, and the Churches edification. Lastly by this whole handling of the offenders cause, we may refute the wicked heresie of the Protestants, that would make the simple beleeue, no punishment of a mans owne person for sinnes committed, nor penance enioyned by the Church, nor any paines temporal or satisfaction for our life past, to be necessarie: but al such things to be superfluous, because Christ hath satisfied ynough for al. Which Epicurian doctrine is refelled, not onely hereby, but also by the prophets, Iohn the Baptist, Christes, and the Apostles preaching of penance and condigne workes or fruites of repentance, to euery man in his owne person, and not in Christes person onely: and by the whole life and most plaine speeches and penitential canons of the holy doctors and Councels prescribing times of penance, commending penance, enioyning penance, and continually vsing the word satisfaction in this case throughout al their workes, as our Aduersaries them selues can not but confesse.

8I beseech you. They which at the beginning did bear too much with the offender, and seemed loth to have him excommunicated in so austere manner: yet through their obedience to the Apostle became on the other side so rigorous, and so far detested the malefactor after he was excommunicated, that the Apostle now meaning to absolve him, was glad to entreat and command them also to accept him to their company and grace again.I beseeche you. They which at the beginning did beare to much with the offender, and seemed loth to haue him excommunicated in so austere maner: yet through their obedience to the Apostle became on the other side so rigorous, and so farre detested the malefactor after he was excommunicated, that the Apostle now meaning to absolue him, was glad to intreate and commaund them also to accept him to their companie and grace againe.

9Obedient. Though in the last chapter he discharged himself of tyrannical domination over them, yet he challengeth their obedience in all things as their Pastor and Superior, and consequently in this point of receiving to mercy the penitent Corinthian. Whereby we see, that as the power and authority of excommunicating, so of absolving also was in St. Paules person, though both were to be done in the face of the Church: else he would not have commanded or required their obedience.Obedient. Though in the last chapter he discharged him self of tyrannical domination ouer them, yet he chalengeth their obedience in al things as their Pastor and Superior, and consequently in this point of receiuing to mercie the penitent Corinthian. Whereby we see, that as the power and authoritie of excommunicating, so of absoluing also was in S. Paules person, though both were to be done in the face of the Church: els he would not haue commaunded or required their obedience.

10I also. The Heretics and others not well founded in the Scriptures and antiquity, marvel at the Popes pardons, counting them either fruitless or unlawful or no other than St. Gregories. But indeed the authority, power, and right of them is of Christs own word and commission, principally given to Peter, and so afterward to all the Apostles, and in their persons to all the chief Pastors of the Church, when it was said: Whatsoever you loose in earth, shall be loosed in heaven. By which commission the holy Bishops of old did cut off large pieces of penance enjoined to offenders, and gave peace, grace, or indulgence, before they had accomplished the measure of their appointed or deserved punishment, and that is to give pardon. And so St. Paul here did towards the Corinthian, whom he assoiled of mere grace and mercy, as the word donare or condonare doth signify, when he might longer have kept him in penance and temporal affliction for his offence. Whereof though he had already before God inwardly repented, yet was he justly holden under this correction for some satisfaction of his fault, during the Apostles pleasure. To remit thus the temporal punishment or chastisement due to sinners after the offence itself and the guilt thereof be forgiven of God, is an Indulgence or pardon: which the principal Magistrates of Gods Church by Christs warrant and the Apostles example, have ever done, being no less authorised to pardon than to punish, and by imitation of our Master (who forgave the adulteress and divers other offenders, not only their sins, but also often the temporal punishment due for the same) are as much given to mercy as to justice.I also. The Heretikes and others not wel founded in the Scriptures and antiquitie, maruel at the Popes pardons, counting them either fruitles or vnlawful or no other then S. Gregories. But in deede the authoritie, power, and right of them is of Christes owne word and commission, principally giuen to Peter, and so afterward to al the Apostles, and in their persons to al the cheefe Pastors of the Church, when it was said: Whatsoeuer you loose in earth, shal be loosed in heauen. By which commission the holy Bishops of old did cut of large peeces of penance enioyned to offenders, and gaue peace, grace, or indulgence, before they had accomplished the measure of their appointed or deserued punishment, and that is to giue pardon. And so S. Paul here did towardes the Corinthian, whom he assoiled of mere grace and mercie, as the word donare or condonare doth signifie, when he might longer haue kept him in penance and temporal affliction for his offence. Whereof though he had already before God inwardly repented, yet was he iustly holden vnder this correction for some satisfaction of his fault, during the Apostles pleasure. To remit thus the temporal punishment or chastisement due to sinners after the offence it self and the guilt therof be forgiuen of God, is an Indulgence or pardon: which the principal Magistrates of Gods Church by Christes warrant and the Apostles example, haue euer done, being no lesse authorised to pardon then to punish, and by imitation of our Master (who forgaue the aduouteresse and diuers other offenders, not onely their sinnes, but also often the temporal punishment due for the same) are as much giuen to mercie as to iustice.

10For you. Theodorete upon this place saith that the Apostle gave this pardon to the Corinthian at the intercession of the blessed men Timotheus and Titus. And we may read in sundry places, of St. Cyprian namely, that Indulgences or remissions were given in the primitive Church by the mediation of holy Confessors or Martyrs, and by communicating the satisfactory works of one to another, to which end they did mutually apply their letters to Bishops in the behalf of divers their Christian brethren, a thing most agreeable to the mutual intercourse that is between the members of Christs mystical body, and very available to Gods justice, which by supply of the one sort that aboundeth, standeth entire in respect of the other sort also that wanteth. In which kind the Apostle confesseth that himself by his suffering and tribulations, supplieth the wants of such passions as Christ hath to suffer, not in his own person, but in his body, which is his Church. Whereupon we infer most assuredly, that the satisfactory and penal works of holy Saints suffered in this life, be communicable and applicable to the use of other faithful men their fellow-members in our Lord, and to be disposed according to every ones necessity and deserving, by them whom Christ hath constituted over his family, and hath made the dispensers of his treasures.For you. Theodorete vpon this place faith that the Apostle gaue this pardon to the Corinthian at the intercession of the blessed men Timotheus and Titus. And we may read in sundrie places, of S. Cyprian namely, that Indulgences or remissions were giuen in the primitiue Church by the mediation of holy Confessors or Martyrs, and by communicating the satisfactorie workes of one to another, to which end they did mutually applie their letters to Bishops in the behalfe of diuers their Christian brethren, a thing most agreable to the mutual entercourse that is betweene the members of Christes mystical body, and very auaileable to Gods iustice, which by supply of the one sort that aboundeth, standeth entire in respect of the other sort also that wanteth. In which kinde the Apostle confesseth that him self by his suffering and tribulations, supplieth the wantes of such passions as Christ hath to suffer, not in his owne person, but in his body, which is his Church. Whervpon we inferre most assuredly, that the satisfactorie and penal workes of holy Sainctes suffered in this life, be communicable and applicable to the vse of other faithful men their fellow-members in our Lord, and to be disposed according to euery ones necessitie and deseruing, by them whom Christ hath constituted ouer his familie, and hath made the dispensers of his treasures.

10In the person of Christ. For that many might of ignorance or pride reprove the practice of Gods Church and her Officers, or deny the Apostles authority to be so great over mens souls as to punish and pardon in this sort, St. Paul doth purposely and precisely tell them that he doth give pardon as Christs Vicar, or as bearing his person in this case: and therefore that no man may marvel of his power herein, except he think that Christs power, authority, and commission is not sufficient to release temporal punishment due to sinners. And this to be the proper meaning of these words, in the person of Christ, and not as the Protestants would have it (the better to avoid the former conviction of the Apostles giving indulgence) in the face or sight of Christ, you may easily understand by the Apostles like insinuation of Christs power, when he committed this offender to Satan, affirming that he gave that sentence in the name and with the virtue or power of our Lord JESUS CHRIST. In all which cases the Protestants blindness is exceeding great, who can not see that this is not the way to extol Christs power, to deny it to his Priests, seeing the Apostle challengeth it by that that Christ hath such power, & that himself doth it in his name, virtue, and person. So now in this, and in no other name, give Popes and Bishops their pardons. Which pertaining properly to releasing only of temporal punishment due after the sin and the eternal punishment be forgiven, is not so great a matter as the remission of the sin itself: which yet the Priests *by express commission do also remit.In the person of Christ. For that many might of ignorance or pride reproue the practise of Gods Church and her Officers, or deny the Apostles authoritie to be so great ouer mens soules as to punish and pardon in this sort, S. Paul doth purposely and precisely tel them that he doth giue pardon as Christes Vicar, or as bearing his person in this case: and therfore that no man may maruel of his power herein, except he thinke that Christes power, authoritie, and commission is not sufficient to release temporal punishment due to sinners. And this to be the proper meaning of these wordes, in the person of Christ, and not as the Protestants would haue it (the better to auoid the former conuiction of the Apostles giuing indulgence) in the face or sight of Christ, you may easily vnderstand by the Apostles like insinuation of Christes power, when he committed this offender to Satan, affirming that he gaue that sentence in the name and with the vertue or power of our Lord IESVS CHRIST. In al which cases the Protestants blindenes is exceeding great, who can not see that this is not the way to extol Christes power, to deny it to his Priests, seing the Apostle chalengeth it by that that Christ hath such power, & that him self doth it in his name, vertue, and person. So now in this, and in no other name, giue Popes and Bishops their pardons. Which pertaining proprely to releasing onely of temporal punishment due after the sinne and the eternal punishment be forgiuen, is not so great a matter as the remission of the sinne it self: which yet the Priests *by expresse commission do also remitte.

11Circumvented of Satan. We may see hereby, that the dispensation of such discipline, and the releasing of the same, be put into the power and hands of Gods ministers, to deal more or less rigorously, to pardon sooner or later, punish longer or shorter while, as shall be thought best to their wisdom. for the end of all such correction or pardoning must be the salvation of the parties soul, as the Apostle noted 1 Cor. 5, 5. Which to some, and some certain times, may be better procured by rigour of discipline than by indulgence, to some others, by lenity and humane dealing (so pardoning of penance is called in old Councils) rather than by overmuch chastisement. for consideration whereof, in some ages of the Church, much discipline, great penance and satisfaction was both enjoined and also willingly sustained, and then was the less pardoning and fewer indulgences, because in that voluntary use and acceptation of punishment, and great zeal and fervour of spirit, every man fulfilled his penance, and few asked pardon. Now in the fall of devotion and loathsomeness that men commonly have to do great penance, though the sins be far greater than ever before, yet our holy mother the Church knowing with the Apostle the cogitations of Satan, how he would in this delicate time, drive men either to desperation, or to forsake Christ and his Church and all hope of salvation, rather than they would enter into the course of canonical discipline, enjoineth small penance, and seldom useth extremity with offenders as the holy Bishops of the primitive Church did, but condescending to the weakness of her children, pardoneth exceeding often and much, not only all enjoined penance, but also all or great parts of what punishment temporal soever due or deserved, either in this world or in the next. As for the Heretics which neither like the Churches lenity and pardoning in these days, nor the old rigour of the primitive Church, they be like to the Jews *that condemned John the Baptist of austerity, and Christ of too much freedom and liberty: not knowing nor liking indeed either Christs ordinance and commission in binding or loosing, or his providence in the government of the Church.Circumuented of Satan. We may see hereby, that the dispensation of such discipline, and the releasing of the same, be put into the power and handes of Gods ministers, to deale more or lesse rigorously, to pardon sooner or later, punish longer or shorter while, as shal be thought best to their wisedom. for the end of al such correction or pardoning must be the saluation of the parties soul, as the Apostle noted 1 Cor. 5, 5. Which to some, and some certaine times, may be better procured by rigour of discipline then by indulgence, to some others, by lenitie and humane dealing (so pardoning of penance is called in old Councels) rather then by ouermuch chastisement. for consideration whereof, in some ages of the Church, much discipline, great penance and satisfaction was both enioyned and also willingly susteined, and then was the lesse pardoning and fewer indulgences, because in that voluntary vse and acceptation of punishment, and great zeale and feruor of spirit, euery man fulfilled his penance, and few asked pardon. Now in the fall of deuotion and lothsomnes that men commonly haue to do great penance, though the sinnes be far greater then euer before, yet our holy mother the Church knowing with the Apostle the cogitations of Satan, how he would in this delicate time, driue men either to desperation, or to forsake Christ and his Church and al hope of saluation, rather then they would enter into the course of canonicall discipline, enioyneth small penance, and seldom vseth extremitie with offenders as the holy Bishops of the primitiue Church did, but condescending to the weaknes of her children, pardoneth exceding often and much, not onely al enioyned penance, but also al or great partes of what punishment temporal so euer due or deserued, either in this world or in the next. As for the Heretikes which neither like the Churches lenitie and pardoning in these daies, nor the old rigor of the primitiue Church, they be like to the Iewes *that condemned Iohn the Baptist of austeritie, and Christ of to much freedom and libertie: not knowing nor liking in deede either Christes ordinance and commission in binding or loosing, or his prouidence in the gouernement of the Church.

17Adulterating. The Greek word signifieth to make commodity of the word of God, as vulgar Vintners do of their wine. Whereby is expressed the peculiar trade of all Heretics, and exceeding proper to the Protestants, that so corrupt Scriptures by mixture of their own fantasies, by false translations, glosses, colourable and pleasant commentaries, to deceive the taste of the simple, as taverners and tapsters do, to make their wines saleable by manifold artificial deceits. The Apostles contrariwise, as all Catholics, deliver the Scriptures and utter the word of God sincerely and entirely, in the same sense and sort as the fathers left them to the Church, interpreting them by the same Spirit by which they were written or spoken.Adulterating. The Greeke word signifieth to make commoditie of the word of God, as vulgar Vinteners do of their wine. Whereby is expressed the peculiar trade of al Heretikes, and exceding proper to the Protestants, that so corrupt Scriptures by mixture of their owne phantasies, by false translations, glosses, colorable and pleasant commentaries, to deceiue the tast of the simple, as tauerners and tapsters do, to make their wines salable by manifold artificial deceites. The Apostles contrariewise, as all Catholikes, deliuer the Scriptures and vtter the word of God sincerely and entirely, in the same sense and sort as the fathers left them to the Church, interpreting them by the same Spirit by which they were written or spoken.