VIII Of the Confessary or Priest that receiveth confessions and his authority for the same Divided into two Sections p. 208. SECT I. The vulgarly disesteem of the power of Absolution in the hand of Priests Keys diverse Of 1. Authority 2. Excellency 3. Ministery The office of the Ministerial key in discerning and defining Ecclesiastical and conscientious Consistories The gift of Science in the Priest not properly the Key but the Guide Absolution a judicial act Magistrates spiritual and temporal distinguished in their jurisdiction and ends Bonds of sin culpable and for sin penal Satisfaction expiatory vindictive God forgiveth sins properly and effectively The Priest by way of application and notice as also dispositively qualifying by his function sinners for the same in which he proceedeth as a subordinate cause both declaratively and operatively The priority of binding and loosing on Earth to Heaven in respect of the sensible apprehension in the Penitent not of the purpose and operation in God Power of Absolution primitive in God in his Ministers derivative and delegate A Penitent absolving himself by the finger of Gods Spirit in what sense The power of binding in the Church rather privative than positive and declarative onely p. 211. SECT II. Peter seised of the keys to the use of the Church Power of Absolution conferred and confined unto Priests Laicks using the same not in case of officâ— buâ— nâ—cessity and where they are the parties grieved Boâ—ds of the soul â—nd sin onely loosed by this key The accomplishment â—nd actual donation of this power God remitteth by the Churches act The form of Priestly Ordination Heresie of the Novâ—â—ians denying in the Church power to reconcile Penitents Seed and bellows thereof austerity of those times Absolution in the Priest not absolutely efficacious but as relating to conditions in the Penitent The Priest not secured from failing in the act of absolution The erring key Priestly absolution declarative and demonstrative and in a moral sense energetical Judgments forinsecal are applied declarations of the Law to the fact Absolution a Ministerial act but powerful and judicial but not Soveraign nor despotical The spirit of judgment to discerne and determine how necessary for Priests in the act of absolution Fathers making Priests Judge of the Conscience The exercise of the keys 1. In the word oâ— reconciliation 2. In Prayer ancient forms of absolution expressed in a deprecative manner not indicative 3. In the Sacraments 4. In interdictions and relaxations of publick censures Keys abused at Rome dangerous to Soveraign Majesties and Republicks The superciliousness of Roman Priests in usurping upon Divine right subjecting the power of forgiveness in God to their arbitrements Their preposterous way in absolving first and afterwards in enjoyning Penance The feigned virtue of absolution Ex opere operato destructive of Piety and penitency Conditions requisite in the Penitent to be relieved by the keys and lawful use of Absolution p. 239. CHAP. IX Paternal affection in the Confessary Good for sheep if the shepherd know their diseases Medicinal Confession The grief better healed when clearer opened Ghostly counsel of great importance to a Penitent Great care in the choice of a discreet Confessor Rome's rigid Tenet Absolution denounced by any Priest besides the Ordinary to be invalid The inconveniences thereof The Parochial Priest not to be deserted without just cause and the same to be approved by the Diocesan p. 282. CHAP. X. Many positive precepts without fixed times The practick for times and seasons left to the Churches arbitration Times necessary for Confession when particular persons and consciences are perplexed Times convenient for all Christians 1. When visited with despâ—rate diseases 2. Vpon the undertaking of solemn actions and exploits accompanied with danger and needing special help from God 3. Vpon the receiving of the blessed Eucharist before which Confession to the Priest is alwayes Convenient and sometimes necessary and the neglect thereof in some cases damnable p. 295. CHAP. XI All convenient secrecy apprimely requisite in the Confessary Suspicion of discovery a great enemy to confession Sins already committed with expressions of grief to be concealed The Schoolmen bringing sins de futuro to be committed within the compass of the seal The damnable doctrine of the Jesuites that Treasons and Conspiracies yet plotting against Church or State and confessed to the Priest ought to be shut up in privacy The odious consectaries and inconveniences thereof Examples of sundry Confessors revealing treasons detected in Confession The preservation of Prince Church or State to be preferred before the secrecy of the Seal Sins opened in confession the concealment whereof complieth not with the Priests fidelity to his Prince and Countrey to be discovered Marriage in the Clergy no prejudice to the lawful secrecy of the seal especially if the penalty of the old Canons against the violaters thereof should be revived p. 300. CHAP. XII An Historical relation of the Canons and Constitutions of the Church of England concerning Confession and the practice thereof by some of the chief Members in the same p. 312. OF CONFESSION OF SINNE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BE perswaded industrious Reader to stand a little at the Gate and receive this light in the Porch lest a scandal may be taken where none is given The subject the Author of this ensuing discourse treateth upon is a duty of late times laid aside and which through the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sluggishness of our devotion hath waxed old as it were and wasted it self but now beginneth to peep out from under a cloud of many abuses Inertiâ Caesarum quasi consenuit atque decoxit nisi sub Trajano Principe movet lacertos c. Florus Prolog histor and the sinews thereof requickned with spirits and motion as the Historian said of the decayed Empire of Rome And because the practice thereof is no whit plausible to flesh and bloud it is likely to be opposed by all such that are not guided by the Spirit He foreseeth also that some though otherwise well minded may herein be contrary-minded which may well come to pass by not looking narrowly into the duty it self covered under a mass of inordinances and thereupon crying down the duty because of the abuse But his hope is they will be better perswaded when they shall perceive the same to be defecated and disabused The matter it self is of no small importance and conducing to Repentance foâ— sin and Râ—mission And herein a great and learned Antiquâ—â—y said truly that the chiefest point of the Ecclesiastical state and function it taken up in Repentance it self the use and administration thereof Ecclesiasticae rei functionisque praecipua pars poenitenâ—ià â—jusque usu administratione continetur Dionys Petav. animadvers in Epiphan haeres 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 1.10 His care hath been most in separating betwixt the light and darkness the thing it self and the abuse thereof and his aim the reviving of this discipline as it was
confession unto him is sufficient without any external declaration thereof before man reasoneth thus Let no man say to himself I do it secretly I do it before God Nemo sibi dicat occultè ago apud Deum ago novit Deus qui mihi ignoscit quia in corde ago Ergò sine causa dictum est quae solveritis in tâ—rra erunt soluta in coelo ergò sine causa sunt claves datae Ecclesiae Dei srustramus Evangelium Dei frustramus verba Christi promittimus vobis quod ille negat nonne vos decipimus Aug. hom 49. ex 50. cap. 3. God who pardoneth me knows that I do it with my heart was it therefore spoken without cause whatsoever you shall loose on earth shall be loosed in heaven are the keys therefore without cause given unto the Church of God do we frustrate the Gospel of God do we frustrate the words of Chrâ—st do we promise that to you which he denieth you do we deceive you There is not I think any Christian living that dares to gainsay confession unto God or the promise of forgiveness annexed thereunto Let not then good people such Divines be mistaken as to withdraw you from confession unto God when they send you unto men They put you not out of the way but instruct you in the same think not then that by so doing you go from God to man but by man to God for your way you may misse of for all your pretended skill and need a guide and being in your journey may be to seek and doubtfull of your way may ask of man where it lyeth And if you stand so much of your immediate accesse unto God and mercy either deny the means which God hath appointed or censure him of weakness for instituting such means of so small use that the end may usually be attained without them Indeed the poor esteem of Reconciliation in the hand of Priesthood is such that Priests may hang their harps upon the willowes and wear their keys under their girdle and there keep them till they rust before any man crave the use So low and flat seem the power of the keys and the promise upon the same which Christ bestowed upon the Church in most peoples eyes as if by this supine neglect of theirs they would frustrate as much as in them lies the Lords own ordinance But more hereof hereafter In the dayes of Leo the first who sate in the Chair at Rome Anno Dom. 440. usque ad an 461. the discipline of publick Exomologesis was become too austere in those dainty times and began to be confined to private walls and ears and for that change sundry reasons are rendred by Leo which shall be alleaged when the institution of Auricular confession is debated therefore after he had given order for the removal of publick confession which he calls improbabilis consuetudo a custome not to be allowed of he resolveth That it is sufficient if the guilt of mens Consciences be declared in sâ—câ—et confession to the Priests alone Ne de singulorum peccatorum genere libellis scripta confessio publicè recit tur cùm râ—atus conscientiarum sufficiat solis Sacerdotibus indicari confessione secreta sufficit illa Confessio quae primùm Deo offertur tum etiam Sacerdoti qui pro delictis Poenitentium etiam precator accedit Leo Epist 80. ad Episc Campan And concludeth that Confession to be sufficient which is tendred first unto God and then unto the Prâ—est who comes in as an intercessor for the sins of the Penitent Next to Leo the first of that name I place Gregory the first of that name and Prelate of the same Sea also who alluding to the raising and rising of Lazarus from the Grave saith thus To Lazarus it is saâ—d come forth Lazaro dicitur veni forà s acsi apertè cuilibet mortuo in culpa diceretur Cur reatum tuum infra conscientiam tuam abscondis sorâ—s jam per confessionem egredere qui apud te interiùs per abâ—gationem lates veniat itaque foras mortuus i. e. culpam confiteatur peccator venientem vâ—rò soras solvant discipuli ut Pastores Ecclesiae ei poenâ—m dâ—beant amovere quam meruit qiu non crubuit consiteri quod secit Greg. hom super Evang. cùm esset Seâ—ò as if it were distinctly said to every one dead in sin why hidest thou thy guilt with n thy Conscienâ—e go forth now by Confession who liest hid inwardly in thy self by dissembling Let then the dead come forâ—h that is let the sinner confesse his sin and when he is come forth let the disciples looâ—e him that the Pastors of the Church may remove the punishment he hadd served that was not ashamed to confesse what he had committed Alcuinus born in this â—sle of Great Britaine Joan. Mâ—jor de Gest Scotorum lib. 2. c. 13. and deputed Professor at Paris by Clarlemaine who laid the foundation of that Vniversity who writing to the Scots his Countrey-men and commending much their chast conversation amongst their secular affairs nevertheless blameth them for not resorting to Confession in this sort It is said that no man of the Laity will make his confession unto the Priâ—sts Dicitur nâ—minâ—m ex Lâ—icis suam velle confâ—ssionem Sacerdotibus dare quos à Dâ—o Christo cum sanctis Apostolis ligandi solvendique potestatem accepâ—sse credimus Alcuin Epist 23 edit Henr. Canisii whom we bel eve to hâ—ve received from Christ who is God the power of binding and loosing together with the holy Apostles As in Scotland the inhabitants are censured for their remisness So in England some about the same time are commended for the practique of Confession and namely one Adamantus in Bede that being much terrified for grievous sins committed in his youth He resoâ—ted unto a Priest by whom he hoped the way of salvation might be shewed unto him Accedens ad Sacerdotem à quo sibi sperabat itâ—r salutis possâ— demonstrari confâ—ssus est reatum suum petiitque ut consilium sibi darâ—t quo pâ—ssit sugâ—re à ventura Dâ—i tra Bed hist Angl. l. 4. cap. 24. he confessed his guilt and intreated that he would give him counsel whereby he might flye from the wrath of God which was to come And in Ireland for the glory of his Majesties Dominions Saint Bernard witnesseth That Malachias did of new institute the most wholesome use of confession Usum saluberrimum confâ—ssionis de novo institâ—it Bern. in vita Malac. which before his time the Irish were ignorant of or did neglect Add hereunto what Joannes Major saith of a Monâ—stery up in Bedes times where he professed That before the death of any Religious person in that Covent theâ—e was a strange sound heard In Monasâ—â—â—io M â—ostâ—si antâ— moâ—â—em sonum mirab lâ—mâ—â— tâ—mpâ—â— vel claustro se audire dicunt qui alicuius Religiosi moâ—tis est nuntius proptâ—rea ad confâ—ssionem omnes
doctrine And again Verily there is not any means more excellent to humble a proud heart nor to raise up an humble spirit then this spiritual conference betwixt the Pastor and his people committed to his charge Pag. 766. if any sin trouble thy conscience confesse it unto Gods Minister ask his counsel and if thou doest truly repent receive his absolution and than doubt not but in soro Conscientiae thy sins be as really forgiven on earth as if thou didst hear Christ himself in foro judicii pronouncing them to be forgiven in heaven Luke 10.16 Qui vos audit me audit try this and tell me whether thou shalt not find more ease in thy conscience than can be expressed in words Reformed Churches of Germany did profane men consider the dignity of this divine calling they would the more honour the calling and reverence the persons Thus is the doctrine of the Mother justified by her children Nos confessionem retinemus praecipuè propter absolutionem quae est verbum Dei quòd de singulis authoritate divina pronunciat potestas Clavium quare impium esset ex Ecclesia privatam absolutionem tollere neque quid sit remissio peccatorum aut potest is Clavium intelligunt si qui privatam absolutionem aspernantur Augustan Confess and lest any should think our Church and Divines stand here alone I will adjoyn some forraign testimonies The Doctrine of the Protestants in Germany is related in the Augustan Confession thus We retain confession chiâ—fly for absolution which is Gods word that the power of the keys denounceth by authority divine of each person in particular wherefore it were wickedly done to take private absolution out of the Church nor do they understand what remission of sins or the power of the keys meaneth if so be they contemn private absolution And the manner observed in the German Churches is set forth by Chemnitius thus The use of private Confession is with us preserved Privatae Confâ—ssionis usus apud nos servatur ut generali professione peccati ex significatione poenitentiae petatur absolutio cumqâ—e non sine judicio usurpanda sit clavis vâ—l solvens vel ligans iâ— privato illo colloquio Pastores explorant Auditorum judicia an rectè intelligant de pâ—ccatis exteâ—ioribus interioribus de gradibus pâ—ccatorum de stipendio peccati de fide in Châ—istum deducuntur ad considâ—rationem peccatorum explorantur an scriò doleant de peccatis an iram Dei timeant cupiant illam â—ss â—â—ro an habeant propositum emendationis interrogantur etiam si in certis quibusdam pâ—ccatis haerere existimantur traditur ibi doctrina exhortatio de emâ—ndatione quaeritur vel consilium vel consolatio in gravaminâ—bus conscientiae tali â—onfessioni impartitur absolutio Exam. Conc. Trid. part 2. pag. 195. that upon a general confession of sin and intimation of Repentance absolution may be desired and since that the keys whether binding or loosing may not be used without judgment in that private conference the Pastors sift into the discretion and judgment of their Auditors whether they rightly undeâ—stand betwixt internal sins and external as also the degrees in sin and the wages thereof and of faith in Christ they are brought into a consideration of their â—ffences they are tried if they truly repent thâ—m of their sins and stand in awe of Gods wrath and desire to flie from the same If they have any purpose of amendment they are further interrogated if any particular sins stick upon them the doctrine and exhortation to amendment is there dâ—livered counsâ—l and consolation is there sought for overburthened consciences and upon such a Conf ssion there is granted an absolution Beatus Rhenanus B. Rhenanus a great Secretary to ancient learning treating of private confession and from whence it derived its original Quà m solubâ—rrimâ—m esse nemo potest inficiari si morositatem scrupulositatem nimiam amputes Quid enim per Deum immortalem utilius habere possit Ecclesia ad continendam disciplinam Quid commodius quà m privaâ—am istam confessionâ—m ad populum in necessariis erudiendum ubi horâ—lae spatio plus prosicit Laicus quà m triduanâ concione Mihi libet disciplinae encomium apud Câ—prian accommodare confâ—ssioni ut dicam eam retinaculum fidâ—i ducâ—m itineris saluâ—aris somitem nutrimentum bonae indolis magistram virtutis B. Rhen. praefat ad Tertull. de poenit falls into these words Which no man can deny to be very wholesome if too much austerenesse and scrupulosity therein were cut off for in the name of God what can be more profitable to uphold Ecclesiastical discipline What more fit than private confession to instruct the people in points necessary to be known where a Lay-man shall be more edified in an hours space than at a three-dayes Sermon May it be lawful for me to bestow the praise Cyprian hath of Discipline upon confession and to call it the retentive of faith the guide of a saving journey the seed and nursery of good behaviour and the mistress of virtue I am not ignorant that the Treatise it self containing this passage is by express order from Index Expurgatorius taken off the file Argumentum libri de poenitentia totum expungatur nam commodè repurgari non pâ—tâ—st Ind. expurg Mâ—driti 1584. as a discourse not capable of a Roman salve but needing the spunge throughout with a deleatur Their handling of Authors old and new is much like the Turkish policy in depriving Christian Parents of their Children and those infants of their virilities by castrating them and training them up to be Janizaries and persecutors of their own unknown bloud and Religion Such are their dealings with the Doctors of the Church cutting off their mascuâ—ine expressions and setting them against themselves in their own tenets also Calvin hath left his mind behind him thus Although Saint James hath not named any man into whose bosome we may empty our selveâ— Tamâ—tsi Jacobus neminem nominatim assignando in cuâ—us sinum nos exponâ—remus libâ—rum permittit dilectum ut â—i consiteamur qui ex Ecclesiae grege maximè idonâ—us suâ—rit visuâ— quiâ— tamea Pastorâ—s prae alâ—is ut pâ—urimùm judicandi sunt idoâ—â—i potissmùm etiam nobis eligendi câ—â—â—t dico autem iâ—eò prae aliis apposiâ—os qâ—iâ— Ministerii vocationi nobis à Dâ—o dâ—signantur quorum ex ore erudiâ—mur aâ— subigenâ—a corrigendâ— peccâ—ta tum consâ—â—tâ—â—â—â—m ex veniae si lucia pâ—rcipiamus Id officii sui unusquisque fidelium memâ—â—â—it si ita privatim angitur afflictatur pâ—ccâ—tâ—â—um sensu ut se explicare nisi alieno adjutâ—◠〈◊〉 â—â—queat non nâ—gligere quoâ— illi à Dâ—â—â—â—â—fferturremedium nempâ— ut ad se subâ—â—â—uâ— privatà confâ—ssione apud suum pastor mutatâ—â— ac solatia siâ—i adhibâ—â—â— privâ—tâ—m â—â—us oâ—â—ram imploret â—uâ—us officium est publcè privatim populum
the lips of the Penitent proceed we now to speak of the Confessary as it relates to his ears who is to receive into his custody and discretion the sad narration of a sinners life and to promote the just designs and purposes the penitent aimâ—th at Of great and necessary importance this practice must be as much opposing our native pride in turning the best side outward and beautifying our external carriage like the Pharisees clensing the outside of the platter never taking notice or at least caâ—efuâ— that others should not of our inward corruption Verily to subdue this inbred tumour and natural Typhon so far as to lay aside shame and to lay open our sins to discover our offences and to diminish our reputation it must needs be the end is heavenly when worldly respects are thus troden under foot to accomplish the same As when David strip'd himself into an Ephod 2 Sam. 6.21 22. and danced before the Lord in the Ark and was for the same derided by Michal as shamefully uncovering himself in the eyâ—s of his handmaids answâ—red It was bâ—fore the Lord I will yet be more vile than thus and will be bâ—se in mine own sigâ—t and of the maid-servants wâ—ich thou hast spoken of of them shall I be had in honour So it is with a devout Penitent for how ever he may by discovering himself thus be exposed to the scoffs and jeers of irreligious and profane Michals yet he knoweth before whom he doth it in the presence of the Lord and that in so doing he shall be had in honour of the Lords servants his Priests therefore he resolveth vilior adhuc fiam I wâ—ll become yet more vile than this for with me to confess my sin is nothing so vile as to commit and blush more entring into the stewes than coming forth abâ—sing my sâ—lf in mine own sight to become pretious in the Lords eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.1 When therefore sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compassing and b setting the sinner abâ—ut beleagring his soul he fiâ—ds it not in his own pâ—wer to raise the siege nor to explicate and unfold himself from such ingagements when the Conscience is insnared and perplexed and can find no peace at home In such cases the sinner hath recourses unto the Overseers of his soul for help aâ—d ease and freedome as the nature of his disease requâ—reth as to a 1. Ghostly Father indulgent to his Childâ—en 2. as to a Physician careful of â—is Pâ—tients 3. as an Advocate and Counsellor able to direct and protect his Clients and lastly but chiefly as uâ—to the Priest whose office is to grant absolution to the truly Penâ—tent So that to the wounded Conscience here is a Mâ—dicine to the perplexed counsel to the dejected comfort and to the distressed pardon The sting of sin is lost by the power of absolution the filth of sin is purged by the Laver of tears the wages of sin struck off by the Intercession of the great Advocate the deceitfulness of sin d sâ—â—vâ—red by this Counsellor and the danger of sin prevented by the bâ—lme of mercy A Physiciâ—n is sought unto for healâ—h and sometimes for remedy A Lawyer for advice and counsel A friend for consolation A good Priest is virtually all these and somthing more thy spiritual Physician against spiritual diseases healing them by application of thy Saviours merits and prescribing rules for thy direction and remedy against sin Thy spiritual Advocate to counsel thy soul in such cases to plead thy cause before the supreme Judge and which crowneth all he is the Lords Steward and Deputy in his name to reach forth unto thee pardon and absolution These and such like to these are the motives inducing a sinner to deposit his mind and heart to the Dispensers of the Mysteries of God viz. 1. upon hope of Physick restaurative and preservative to heal his soul and to continue the same in health 2. of good advice to demean and behave himself for future times 3. and above all upon the hope and comfort of absolution these are his inducements and to be now treated of And therein the last shall be first Nemo potest benè agere poenitentiam nisi qui speraverit indulgentiam Ambros as the chiefest and choicest motive to confession of sin namely the virtue and power of absolution inherent in the Priestly office and Ministery that saying of Ambrose being true None can be truly penitent but upon hope of Pardon SECT I. The Contents The vulgarly disesteem of the power of absolution in the hand of Priests Keys diverse Of 1. Authority 2. Excellency 3. Ministery The office of the Ministerial key in discerning and defining Ecclesiastical and conscientious Consistories The gift of Science in the Priest not properly the key but the Guide Absolution a judicial act Magistrates Spiritual and Temporal distinguished in their jurisdiction and ends Bonds of sin culpable and for sin Penall Satisfaction expiatory vindictive God forgiveth sins properly and effectively The Priest by way of application and notice as also dispositively qualifying by his function sinners for the same in which he proceedeth as a subordinate Cause both declaratively and operatively The Priority of binding and loosing on earth to heaven in respect of the sensible apprehension in the Penitent not of the purpose and operation in God Power of Absolution primitive in God in his Ministers derivative and delegate A Penitent absolving himself by the finger of Gods spirit in what sense The power of binding in the Church rather privative than positive and declarative onely IF the Priests and Ministers of the Gospel were not in Commission to enquire to hear and to take some order about the sins of the people their function were to as little purpose and as little to be esteemed as the Lutins of the times account it for as in the time of Galen they expressed weak-men under the title of Scholasticks Cujacius so are Priests entituled by the Hot-spurs of this age as silly and contemptible meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and John a Nokes Could men live without sin or enter into heaven with sin or having sinned stand in need of no grace to amend of no gift to repent and in fear of no Deity to be reconciled or were the wounds of sin so little as to heal up of themselves without any further plaister or were there no law that there might be no transgression or if a Law with no great penalty to be inflicted upon the transgressors head or if the penalty were great yet the Law-giver of small power to inflict the same there could be no great necessity to erect this Court of Conscience the matter thereof no great consequent and the Censures viz. reteâ—tion and remission of sins of no great importance and sinners discharged of further suit and service And the Priests might do well with Gallio to care for none of these things and do drive the attenders from these
the sinner and fidelity in the Priest that absolution may be efficacious Now as the sinner is not ever contrite and penitent in shriving no more is the Priest ever faithfull and infallible in pardoning the sentence of the Priest is then in force when grounded upon Gods word and treads the footsteps of the Judge eternal whatsoever sins ye remit that is after the form of the Church Quorum remiseritis peccata scilicet in formâ— Ecclesiae clave non errante remittuntur Bonav in Joan. 29. p. 20. Tom. 1. p. 417. Mogunt 1609. Hoc tamen intelligendum est quando judicium Ecclesiae divino judicio conformatur Lyra in Joan. 10. Supposito hîc in terra debito usu clavis Deus illud approbat in coelis aliter non Idem in Matth. cap. 16. and not with an erring key are remitted saith their Seraphical Bâ—naventure and Lyra limits the confirmation to just proceedings on earth sins are remitted and retained in heaven when the judgment of the Church is conformable to Divine judgment And again Vpon supposition of the true use of the keys God approves thereof in heaven otherwise not And these Caveats need not be entred if the Priest could not mistake herein And Richardus observing the words that they are not whatsoever thou hast a will to bind on earth Non dicit quodcunque volueris ligare sed qâ—odcunque ligaveris Ligat itaque absolvit sacerdotis sententia justa neutrum verò Sacerdotis sententia injusta Rich. de Clavibus cap. 11. but whatsoever thou shalt bind deduceth from thence that it lies not in the Priests pleasure to bind whom he thinks good but as he findâ— just cause and concludeth A just sentence from the Priest bindeth and lâ—oseth whereas the unjust sentence of the Priest is a meer nullity The Scâ—oolmen are seconded by the Canonists As the Mâ—nister or instrument hath no efficacy in operation but as moved by the principal Agent Sicut Minister instrumentum non habet efficaciam in agendo nisi secundum quod movâ—ntur à Principali Agente sic Sacerdos cùm operatur per istas claves instrumentaliter si utitur istis clavibus secundum proprium arbitrium dimittens rectitudinem divinae monitionis peccat Sum. Angel verb. Claves nu 4. Sacerdoti non licet his clavibus uti pro libito suae voluntatis quia cùm operetur ut instrumentum Dei divinam motionem sequi debet aliter peccat Barthol Armill aur verb. Claves n. 6. So the Priest who worketh by those keyes instrumentally If he use these keys after his own appetite and shall omit the just monition of God sinneth saith one of that rank and another much to that purpose It is not lawful for the Priest to use the keys as he please for seeing he worketh as an instrument of God he ought to follow the divine motion else he is out Now what need these Cautions and restrictions that the Priest must be directed by divine monitions if this instrument were infallibly moved by the virtue of the first agent and that advise to follow the divine motion if the keys in his hand were ever and undoubtedly swayed to the right wards These prescriptions are jealous of some eccentricities in the motion of these inferiour orbs and of some tamperings in these lower keys This unanimous consent of School-men and Canonists in this point whether it proceed from the beams of Divine truth or for that they would not throw open the Popes prerogative in Common whom they hold onely to be infallible I cannot say But it may safely be concluded Absolution to be then onely in force when matters are carried with right judgment and no errour committed in the use of the keys 3. Absolution declarative The third property that Absolution from the Priest is declaratory that is not absolving so much as pronouncing a Penitent from God to be absolved As the two Apostles having healed the lame man and the people filled with wonder and amazement had recourse unto them to do them honour they professed that it was not their power and holiness that had made that man whole but that the name of Christ Acts 2.10 12 16. through faith iâ— his name had made that man strong as very shie and fearful of Sacriledge in concealing the theft of Divine honours which the peoples opinion had stollen for them So it is not the holiness or power of the Priest and Minister that remitteth sin but God in the Name and Faith of Christ Jesus The Priest is an Herald making intimation thereof his absolution is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own right pardoning but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrative onely as a special officer of the King of mercy And as Gemini an old Astronomer delivered of the constellations in heaven that they are not the causes of rain winds tempests c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genimi Isag Astron p. 36. apud Petavii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But because observation found such accidents usually coming to pass upon the Cosmical and Acronical rising and setting of such asterismes such effects were ascribed unto them whereas they were not causes thereof but indications giving notice that the times and seasons were now come when such effects come to pass That which the Priest doth is to dispose the Penitent and by the word upon probable signs of sorrow to absolve him which absolution is not a proper act of forgiveness of sin no more then he that brings the Princes pardon can be said to pardon the Delinquent nor hath it any direct necessary or Physical influence in forgiveness of sin but he is onely causa moralis seu concilians whereupon God is said to pardon the Penitent when he seeth him humbled And as a Messenger of the Princes pardon is a mean whereby the prisoner is actually discharged and causa sine qua non a cause without whose message by him deliverâ—d the offender had been still a captive and perhaps executed So oftentimes the Minister is a cause though not of pardoning yet of freeing the sinner and though not of remission yet of the sense and feeling thereof by applying the mercy of God without which the poor sinner might peradventure have been swallowed up of grief Although then the Priests absolution be declarative yet it is not so jejune and leaden as many therefore imagine the same to be for what else are all Juridical sentences determinations and judgments in all kind of laws but the application of a point in law to a matter in fact and a declaration what the thing questioned then is in law and what justice either assertive or vindictive belongeth thereunto Now because the Judge is nothing else but the speaking law and his judgment an applied declaration thereof shall his sentence be therefore infirm because he judgeth according to law or shall the Priests absolution be the less respected because it is grounded upon Gods word denounced in
aliò debet referri quâ—m ad verbi ministerium locus Matth. 18. ad disciplinam excommunicationis pâ—rtinet quae ecclesiae promissa est Calvin Instit lib. 4. c. 11. Sect. 1 2. and the mention of the keys to be granted again Matth. 18. to Ecclesiastical discipline and excommunication The censure of the Church is Let him be unto thee as an heathen man and a Publican Where it appeareth to be two-fold Matth. 18.17 the greater and the lesser as they are usually termed The lesser excludeth from the Sacrament onely and the greater shutteth out of the Church also and maketh such interdicted persons like unto the Heathen for whom it was not lawful to enter into the Temple or sâ—t foot on holy ground whereas the Publican was admitted to come within the Temple and to make his prayers there And this discipâ—ine is derived from the Jewish Synagogue our Lord investing his Church with the same power There are with us saith a late learned (a) Elias Levita Rabbin three sorts of Anathemaes or censures NIDDUI CHEREM SCHAMMATA Niddui 1. NIDDUI that is elongation which separation was partly voluntary when the unclean betrayed themselves and desired the expiation Niddui sugati in Novo testamento 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immunditia menstruum Hieron expiatiâ— menstruata immunda quod à viro Templo elongeretur S. Pagnin LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly unvoluntary when the unclean person was condemned by the Sanedrim or Council whence the water was called Niddah from expulsion or separation because it was used in the expiation of such persons upon solemn confession of sin had also But if any person repented not that is neglected the expiation or behaved himself refractorily to the decrees of the Council 2. CHEREM they did then excommunicate him by Cherem and this is to cut off from Israel Quòd si quis non resipuisset anathematizabant eum per Cherem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecratiâ— devotio Anathema or from the congregation and that man so cut off was to be esteemed no longer an Israelite but an Heathen as our Lord speaketh but if after all this he repented not Meschammatabant eum they did abominate him with SCHAMMATA 3. SCHAMMATA that is judged him guilty of eternal death and it is called Schammâ—ta (a) So Elias Lâ—vita in Thesbyte But Drusius derives it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venit he comes The Syrians called it Maran-atha the Lord comes Drus in Praet as if he should say Death iâ— there And peradventure this Anathema so aggravated was irrevocable By this custome thus unfolded not onely the saying of Christ but many other passages of Saint Paul receive light and interpretation This is the binding part The Relaxation or loosing is the amoval of the censure the restoring to the peace of the Church and a readmittance to the Lords table Which the ancient Councils and Fathers usually expressed 1. by bringing them to the Communion 2. reconciling them to or with the Communion 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Laod. can 2. 2. Communioni vâ—l communione reconciliari Concil Elib canon 72. 3. Reddi eis communionem Ambr. l. 1. de poen c. 1. 4. Ad communicationem admittere Cypr. Ep. 53. 5. Pacem dare concedere Id. ib. 3. restoring the Communion to them 4. or admitting them into the fellowship 5. granting them peace Neither is this kind of binding and loosing lightly to be esteemed for how fearful a thing is it to be exiled from the Society of Gods people and participation of the holy Mysteries Claves Regni coelorum sic dedit Christus ecclesiae ut non solùm diceret quae solveritis c. verùm adjungeret Quae ligaveritis in terra erunt ligata in Coelo quia bona est vindicandi justitia illud enim quod ait sit tibi sicut Ethnicus Publicanus gravius est quâ—m si gladio feriretur si flammis absumeretur si feris subigeretur nam ibi quoque sub unxit Amen dico vobis Quaecunque ligaveritis c. ut intelligeretur quantò graviùs sit punitus quâ— veluti relictus est impunitus Aug. tract 50. in Joan. c. 12. The keys of the kingdome of heaven saith Saint Augustine hath Christ so given to the Church that he said not onely whatsoever ye shall loose c. but adjoyned whatsoever ye shall bind on earth shall be bound in heaven for vindictive justice is good also And that which he saith Let him be unto thee as an Heathen or Publican is more grievous than if a man should be smitten with the sword consumed with flâ—mes or cast forth unto wild beasts for there he hath put to Amen or Verily I say unto you whatsoever ye shall bind on earth shall be bound in heaven that we also might understand how much more grievously he is punished that seemed to us to be left unpunished And so I have unfolded those Four wayes wherein the power of the keys is usually practised by the Ministers of the Church And thus far with Gods assistance have we waded in declaring the power granted by Christ 4. Abuse of the keys and the true imployment of the keys But as Soveraignty may degenerate into Tyranny and power into violence and oppression even so it hath fared in this Ministerial office Some have been puffâ—d up with Pharisaical honours as to dilate their fringes and pass the bounds of Christs Commission That man of Rome who pretends to have Peters keys onely or principally at his devotion cannot be content to sit in the Temple of God but will there sit as God and intrude upon the Royall prerogative of our Lord and Master planting his throne far above Princes and not content with that but to usurp upon Divine honours Thomas Aquinas or whosoever made that book De regimine Principum tells us of strange things Oportet dicere in summo Pontifice esse plenitudinem omnium gratiarum quia ipse solus confert plenam indulgentiam omnium peccatorum ut competat sibi quod de primo principe Domino dicimus quia de plenitudine ejus nos omnes accepimus Aq. de Regim Princip l. 3. c. 10. fol. 83. Paris 1509. Quod si dicatur referri ad solam spiritualem pot stâ—tem hoc esse non potest quia corporâ—le â—emâ—orale ex spirituali perpetuo dependet sicut corporis operatio ex virtute animae Id. ib. and saith we must say so too That in the Pope there is fulness of all graces because he alone granteth full pardon of all sins that it may be verified of him which we say of the chief Prince and Lord for of his fulness we have all received Nor must this fulness be confined unto spiritual power but comprehend the temporal also because that which is corporal and
him not resist let him not by his shamefastness add swelling to his deadly and mortal wound And the same Doctor in another place touching the usual impediments that cross this practice of piety Nam ipsa poenitentia quando digna est causa secundum morem ecclesiae ut agatur plerumque infirmitate non agitur quia pudor timor est displicendi dum plùs d lectat hominum aestimatio quâ—m justitia qua quisque se humiliat poenitendo undè non solùm cùm agitur Poenitentia sed ut agatur Dei misericordia necessaria est Aug. Enchirid Qu. 81. saith when there is just cause for the undergoing of penance according to the custome of the Church ofttimes the same is put off through weakness because the fear and shame therein aâ—e displeasing credit and estimation amongst men delighting more than justice whereby a man humbleth himself in repenting whence it is that the mercy of God is requisite not onely for the undergoing of penance but for the undertaking thereof also Ecclesiastical story In the story of the Church the solemn practice hereof is thus recorded The guilty persons stand afar off much lamenting their offences and while the sacred service of the Church is celebrating Stant Rei velut in lamentationibus constituti dum enim sacra Celebratio fuerit adimpleta illi communionem non percipientes cum gemitu lamentatione seipsos in terram prosternunt ad quos concurrens Episcopus ipse cum lacrimis gemitu spirituali prosternitur omnis Ecclesiae plebs fletibus mundatur post hoc autem prior surgit Episcopus elevat jacentes à terra tum competenti pro poenitentibus factâ oratione dimittit omnes At illi afflictionibus sponte vacantes aut jejuniis aut abstinen iâ lavacri aut suspensione Ciborum aut rebus aliis quae jubentur expectant Communionis tempus quod decrevit Episcopus constituto verò tempore velut quoddam debitum exolventes afflictione peccatorum curati cum populo communione participantur Hist Tripart cap. 35. they not communicating cast themselves upon the ground with groans and mourning to whom the Bishop approcheth and spreads himself upon the earth also with like lamentations and the whole Church is overflown with tears after some space the Bishop first riseth and then raiseth them from the earth also then prayer and supplication being made on the penitents behalf he sends thâ—m away But they wholly and willingly give up themselves to affliction and fasting abstaining from Baths and such meats and all such things as aâ—e injoyned them to forbear expecting the day of restitution decreed by the Bishop and at the tâ—me appointed having d scharged as it were a certain debt and being made sound from their sins are restored to the communion of the people of God Here we may perceive that after the Penitents had published themselves and their sins in the face of the Church they were not forthwith admitted to participate but a time of forbearance not onely from the sacred Communion but from such meats apparel places of solace and recreation which otherwise might be moderately used was injoyned by the Bishop who prescribed rules of fasting affliction and such like subduing of the flesh for a season that such persons as had been more loose in their former conversation than others should be restrained above others according to the measure of their iniquities that by the practice of such contrary virtues the contrary vices might be expelled the ordering of which limitation and the relaxation thereof was wholly in the Bishops power and discretion who having heard the nature of their disease prescribed such medicines as might best comply for the healing thereof I dare not say the sins of those times were greater than ours but I dare say the conscience they made of sin was greater and appeal to impartial Readers that if this discipline were on foot and sinners could not come by reconciliation any other way nor the holy Sacraments administred to any publick offenders without good proof and demonstration of a solemn repentance Let I say spiritual men judge whether heinous offences would not be more rarely committed if men would not stand more in awe and sin not if the keyes of the Church would not be of more soveraign use and remedy if Repentance would not be more seriously performed wounded Conscience better pacified the Church less scandalized the blessed Sacrament less profaned God better pleased with us and consequently the nerves of all religious devotion more entirely confirmed Come we now to â—xamples of such Penitents as have submitted their necks to the yoke of this discipline and have found much ease thereby In old Irenaeus there is mention of certain women who being seduced and corrupted by Mark the heretick upon their conversion did open penance In manifesto faciebant exomologesin plangentes lamentantes corruptelam Quaedâ—m vâ—rò ad exomologesin illam non accedebant in silentio desperantes de vità Dei Iren. lib. 1. c. 9. weeping and lamenting their former subversion and some underwent not that penance as despairing of the mercy of God And Eusebius relateth that when Philip the Emperour son to Gordianus who injoyed the Laurel An. Dom. 246 being a Christian resorted to the Church at Easter to communicate Cum in die Paschae i. e. in ipsis vigiliis interesse voluisset communicare Mysteriis ab Episcopo loci non priùs esse permissum nisi conâ—iteretur peccata sua inter poenitentes staret nec ullo modo copiam sibi Mysteriorum futuram nisi priùs per poenitentiam culpas quae de eo serebantur plurimae diluisset ferunt igitur libenter eum quod à sacerdote imperatum fuerat suscepisse divinum sibi inesse mâ—tum fidem Religionis plenissimam rebus atque operibus comprobando Euseb Eccl. hist l. 6. c. 25. ex versione Ruffini nam Graeca non sunt admanum he was not permitted by the Bishop of that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless he would confess his sins and rank himself among the Penitents nor could the Bishop be brought by any means to administer the Eucharist unto him except he first washed away those many sins whereof he was infamous by Repentance the report goeth that he obeyed the Bishops injunction evidencing by his actions that the fear of God and sound faith of Religion was within his breast There are that doubt what religion this Emperour was of some affirming him to be a Christian Quidam Christianum fuisse quidam cultum Christianum simulasse alii matrem ejus ab origine audisse mysteria religionis nostrae tradunt Aventin hist Bowr l. 2. p. 177. some again that he did dissemble that profession others that his mother onely was instructed in the mysteries of the Christian faith This is certain that Lactantius and Ambrose affirme Constantine to be the first that planted the Cross of Christ
Ambrose thus Behold sins are forgiven by the holy Ghost Ecce quia per Spiritum Sanctum peccata dònantur homines autem in remissionâ—m peccatorum Ministerium suum exhibent non jus alicujus potâ—statis exercent neque enim in suo sed in Patris Filti Spiritus Sancti peccata dimittuntur isti rogant divinitas donat humanum enim obsequium sed Munisicentia supernae est potestatis Ambr. l. 3. de Spir. S. cap. 19. but men contribute their Ministâ—ry toward the Remission of sin but exercise no right of any power for sins are not remitted in their name but in the name of the Father the Son and the Holy Ghost they supplicate and pray God grants and pardoneth the service is from man but the bounty from an higher power So then the higher power is the key of authority and the humane service is the key of Ministery These several keys were well known to Scotus who writeth thus Judicial authority in censuring heaven to be open or to be opened to any man or not Authoritas judiciaria sententiandi coelum huic aperiendum vel apertum esse tripliciter intelligitur 1. Authoritas simpliciter principalis solius Dei 2. Non Principalis sed praecellens solius Christi quantùm ad duplicem praeeminentiam 1. unam quidem in universalitate causarum judicandarum 2. aliam in firmitate sententiae definitivae utraque praeeminentia potâ—st convenire illi qui omnia merita demerita novit quae sunt causae propter quas coeluÌ„ est aperienduÌ„ vel claudenduÌ„ habet etiaÌ„ voluntateÌ„ inseparaâ—iliter conformem justitiae divinae propter primuÌ„ potest in omnibus causis sententiare quia omnes novit propter secundum potest ejus sententia simpliciter esse firma irrevocabilis quiâ— semper justa Non potest haec Clavis esse in ecclesia Militante qâ—ia nullus in ecclesia novit omnes causas judiciarias nec habet voluntatem immutabiliter justam 3. Particularis quantùm ad causas cognoscendas infirma quantum ad sâ—ntentiam seâ—â—â—am puta quia ipsa fit aliquando revocabilis si quâ—ndo pâ—â—eter legem divinam judical poâ—â—st ergò esse in ecclâ—sia una clavis coâ—â—um aperiâ—ndâ— sc autoriâ—â—s sâ—ntentiandi parâ—iculâ—â—itâ—r non irrevocabâ—liter coelum essâ—â—peâ—tum Scâ—t l. 4. dist 19. Sect. Haec secunda is understood in a threefold sense 1. as the most principal and absolute residing in God onely 2. not as the most principal but a very excellent authority appertaiâ—ing unto Christ by a double preeminence which he hath 1. over all causes as one who knoweth all mens hearts and can judge thereof 2. in the validity of his sentence definitive as ever just and never to be repealed whâ—ch prerogative can onely sort with him who knoweth how well or ill all men have deserved for heaven stands open and shut towards us according as our deserts are as also in regard the will of Châ—ist is and evâ—r was undividedly conform ble to divine justice for the first reason Hâ— may be a Judge in aâ— cauâ—es who know th all things anâ— for the second h enâ—â—nce is firm and iâ—â—vocable bâ—cause alwayes just The militant Church is not capable of this key bâ—cause there is not any member in that Church endowed with so ample iâ— ellectuals as to know alâ— causes nor hath a will so confirmed in justice as therein to be immutable 3. There is a particular authority to hâ—ar causes but weak to give sentenâ—e and is many times revocable as pronouâ—ced besides the lâ—w of God there mâ—y bâ— then in the Church a ceâ—tain key to open heaven that is the authority of sentencing in particular and yet heaven not irrevocably open unto any Thus much Scotus from whose testimony clearly stream these deductions 1. The Ministerial key in the custody of the Church is not so ample and firm as that excellent key which is upon Christs shoulder and those words As my Father sent me so send I you relate to the certainty of the Commission and not to the extent thereof 2. That there is not in the Militant Church therefore not at Rome such a key as can fit all wards or such a Judge as can take cognizance of all causes nor is there that Oecumenicâ—l jurisdictâ—â—n â—ntituling Rome above all and unto all nor do all causes turn upon that Rota 3. That there is no mortal Judge either Ecclesiâ—stical oâ— Civil so confirmed in justice Clavis triplex 1. Authoritatis istam habet solus Dâ—us qui solus dimittit peccata authoritativè 2. Excellentiae qâ—aÌ„ solus homo Christus habâ—t in quâ—ntum â—ssctuÌ„ Sacramâ—â—tâ—rum potâ—st â—â—re siâ—â— Saâ—ramentis 3. Clâ—vis Ministerii istâ—m clavem habent Sacerdotâ—s per quam ligant sâ—â—â—â—nt Raymond sum tract 4. de Poenit. but that he may swerve and deviate from that rule Nullus in Ecclâ—sia saith Scotus In the Church no not one but hath a will subject to change the Pope then that boasteth of the infallibility of his keys either is not of the Church or above it And as this Schoolman hath expressed the differential properties of these keys so a Canonist the several titles and persons to whom they appertain The kâ—y saith be is tripartite 1. of Authority and that is in the hands of God alone who onâ—ly forgiveth sins wâ—th authoâ—ity 2. Of Excellency wh ch the man Christ hath insomuch that he without the Sacraments can confer the effect and benefit of the Sacraments 3. Of the Ministery and this key is in the custody of the Priests by virtue whereof they bind and loose The Church then must rest contented and good cause she hath so to do with this Ministerial key for the first authentical key posuit pater in potestate sua the Father hath put in his own power for the excellent key omnem potestâ—tem dedit filio he hath given that power to his Son and for the Ministerial kâ—y habemus thesaurum istum in vasis fiâ—â—â—ilibus 2 Cor. 4.7 we poor Clergy-men are rich in this treasure thâ— vessels containing the same are earthly but the key is from the Lord and heavenly the excellency of this power is from God the Ministery from us onely And thâ—t we may not be thought â—o accomplish any thing as from our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil Com. in 1 Cor. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that every one who seeâ—h it may say it is wholly of God niâ—ping withall the false Apostlâ—s who ascribed all unto themselves as Theophilact piously admonishâ—th And indeed we need not be ambitious of further dignities God having highly honoured our Order with this depositum for to whiâ—h of the Angels said he at any time To thee will I give the keys c. and whaâ—soever ye shall bind on earth shall be bound in heaven c. Ignem veni mittere in terram