Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	holy_a	scripture_n	tradition_n	3,735	5	9.1394	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26577	A treatise of the confession of sinne, and chiefly as it is made unto the priests and ministers of the Gospel together with the power of the keys, and of absolution.	Ailesbury, Thomas, fl. 1622-1659.	1657 (1657)	Wing A802; ESTC R17160	356,287	368

single-life in the Clergy and clancular confession are observed in the L●●in Chu●ch upon like grounds viz the positive Laws of the Occidental Church 4. That the obligation of single-life and confession are of force in the Ponenti●e Churches onely where they have formerly been admitted 5. That as the Greek Priest sinned not in contracting marriage because Coelibate in Priests is but de jure positivo onely no more did the Graecians in not confessing because the institution thereof is but de jure positivo only and both restrained to particular Churches and they remaining without the compass of those ordinances 6. That a member of the Latin Church sinneth mortally in abstaining from Confession because in that Church the general tradition therof hath been received By all of which it appeareth that Canonical obedience was required only to Confession as an useful constitution of the Church and of such persons and places onely as had consented thereunto The succeeding Canonists have sailed by this compass All of them if credit may be given to impetuous Maldonate following their first interpreter Omnes Juris Pontificii periti secuti primum suum interpretem dicunt confessionem tantùm esse introductam jure ecclesiastico Maldon disp de Sacram. Tom. 2. c. 2. de Confes orig say that confession was onely brought in by the law of the Church And in truth the Gloss of Semeca upon Gratians decrees and the handling of that gloss by the late Roman Correctors clearly shew the wind to be in another corner with them than at Rome Gloss de Poenit initio dist 5. in poenitentia for John Semeca a Glossator upon Gratian approving that opinion which setled Confession upon Church tradition is checked by one Frier Maurick appointed by Pius V. to oversee such Glosses with this Marginal note Nay Confession was ordained by our Lord Imò Confessio est instituta à Domino est omnibus post Baptismum lapsis in mortale peccatum tam Graecis quàm Latinis jure divino necessaria Rom. Correct ib. in margin and by Gods law is nec●ssary to all that fall into mortal sin after Baptisme as well Greeks as Latins The Council of Trent had said Amen to this and Anathema to that opinion therefore all Glosses decrees and determinations Theological must be calculated according to that Latitude Then were the Canonists put to silence but the Divines keep a muttering still Peresius Aiala derives the lively expression thereof from tradition for however saith he this confession might be shadowed forth in the old Law Quamvis Auricularis haec confessio in lege veter fuit adumbrata per praecursorem Christi inter partes poeniten●iae comm●ndata tempore Apostolorum etiam usitata tandem ab Jesu Christo Redemptore videatur esse instituta tam●n nuda clara hujus Sacramentalis instituti ratio quantum ad substantiam circumstantias ejus divinâ traditione solùm constat Peres consid 3. de tradit Auric Confes might be commended by the fore-runner of Christ amongst the parts of Repenta●ce might be used by the Ap●stles and at last seem to be instituted by Jesus Christ our Redeemer yet the naked and evident reason of this Sacramental institution in respect of the substance and circumstances thereof is onely manifest from divine tradition His Countrey-man Canus a Divine of some judgment but more freedome than usually is amongst men detained in servitude having sifted those texts vulgarly recited for this purpose concludes of that in Saint James Alia quae solent afferri ut est illud Jacobi 5. Confitemini alterutrum c. illud Luc. 17. non adeò firma videntur adversùs Haereticos testimonia tametsi dici etiam facilè poterat quòd licèt ex sacra Scriptura hujusmodi praeceptum non haberetur habetur tamen ex traditione Christi Apostolorum quemadmodum alia pleraque naturae fidei documenta Canus part 5. Relect. de Poenit. pag. 900. Confess one to another c. that other of Christ shew your selves to the Priests as of testimonies too weak to incounter Hereticks and betakes himself to this last refuge Although it may be easily said that let it be granted there is not extant any such command in holy Scripture notwithstanding it is received from the tradition of Christ and the Apostles as many other doctrines of the nature of faith are Add hereunto a Provincial Synod assembled at Pertcrovia in Poland where the Fathers conclude thus From hence it may be collected that Auricular confession was without doubt delivered from Christ by word of mouth Ex quo colligere licet quòd viva voce procul dubio fuit à Christo tradita cujus multò maxima dictorum factorum pars mandata Scripturis non est Confes Syn. Prov. Perter habit 1551. c. 47. de confes p. 253. 2. edit Dilingae 1557. the greatest part by far of whose sayings and doings were never committed unto any writing In the opinion then of this Conventicle Christ instituted the same but where and when tradition can best inform This want of Proof in Scripture and Resolution in Divines occasioned some in those times to be otherwise minded The Waldenses of Provence and Daulphine Anno 1535. amongst sundry other Articles of their Belief as had been taught unto them from Father to Son for many hundred years sent to Oecolampadius and Bucer this seventh Auricular Confession is not commanded by God History of Waldenses collected by I.P.P. L. p. 59 60. edit London 1624. and it is concluded according to the holy Scriptures that the true Confession of a Christian consisteth in the confessing of himself to one onely true God to whom belongs honour and glory There is another kind of confession when a man reconcileth himself unto his neighbour whereof mention is made in the fifth of Saint Matthew the third manner of confession is when a man hath sinned publickly and all men take notice of it so he confess and acknowledge his fault publickly Cepit confessionem Sacramentalem ap●rtè oppugnare asserens cam non in Scripturis fundari sed ex sola institutione papali introductam fuisse Tho. Walden Tom. 2. de Sacr. cap. 135. Our Countrey-man John Wickliffe began openly to oppose Sacramental confession affirming the same not to founded upon the Scriptures but to have been brought in onely by Papal institution saith his Antagonist Tho. Walden and not unlikely for in that ridiculous pack of heresies amassed by the Council of Constance and laid unto his charge this we find for one If a man be duly contrite Si homo fuerit debitè contritus omnis confessio exterior est sibi superflua inutilis Conc. Const Sess 45. Error Jo. W●ckl à Martino 5. damnat all external confession is superfluous and unprofitable And in a declaration of Walter Bruit Arch-B Abbot of visibility of the Church p. 72. edit Lond. 1624. An. Dom. 1175 containing divers positions by him

sins Where there is 1. preaching 2. next compunction 3. then Repentance 4 afterwards Baptisme 5 and lastly remission of sins atchieved by Pe●ers Ministery And for the second condition that faith is engendered this way is more than evident for who hath not heard of that of the Apostle Acts 4.4 Fide ex auditu And many of them which heard the word bel●eved the increase and addition made daily to the Church was by the Apostles planting and watering 't is true the efficacy is from God for neither is he that pl●nteth any thing nor he that watereth but God that giveth the increase His the seed is the Minister is but the sower or rather the hopper where it is deposited and as the seed is his so is the blessing and increase the Priest concurring as a servant in this Spiritual husbandry it pleased God by the foolishness of preaching as the world accounted it to save them that believe 1 Cor. 1.21 Conclude we with Pacianus Nunquam Deus non poenitenti comminaretur nisi ignosceret poenitenti solus hoc inquit Deus poterit verum est s●d quod per Sacerdotes suos facit illius po●●stas est Pacian ad Sympron Epist 1. God would never threaten the impenitent except he were minded to pardon the Penitent But it will be said God onely can do this very true but that which he do●h by his Priests is his power And to these two heads of disposition and application the more ancient Schoolmen limited the power of absolution preaching forgiveness not directly Sacerdotes d●mittunt ostendendo manifestando habent se ad modum demonstrantis non directè sed dispositivè ea adhibentes per quae D●us dimittit peccata dat gratiam and from themselves but as disposing thereunto exhibiting those means by which God conferreth grace and forg●veth sin By the Word and Sacraments doth the Priest dispose and prepare sinners for repentance thereby to make them capable of forgiveness and doth actually apply unto such as are so disposed absolution and forgiveness first chafing and preparing the wax to receive the seal and when their hearts are l ke wax m●lted in the midst of their bowels Psal 22.14 as saith the Psalmist then as Officers they put a seal to the diploma of their pardon and absolution in the name of Christ actually absolving them so far as their Ministerial power can extend them I say qui non ponu●t obicem that hinder not by unbelief or impenitency So the Minister in the first place disposeth to repentance and then applieth pardon to them that repent and as it appeared in Davids c●se upon whom the reproofs discharged by Nathan fell li●e claps of thunder 2 Sam. 12.13 the King thereupon truly humbled to repentance breaks forth into tears and confession which Nathan apprehending comforts him with the sweet news of pardon and absolution And this is all we can safely afford unto the Priest whose care must be not to exceed his instructions and to take that which is his own and to go his way Thou wilt say the words of his Commission give him further and more ample authority wherein the Priest hath power not to apply meerly but to absolve not to bear witness but to bind and so farr that Heaven shall not onely ratifie and confirm but second and answer his definitive resolves upon which surmise Hilary thus address●th himself to Saint Peter O blessed Porter of heaven O Beate Coeli janitor cu●us arbitrio claves aeterni aditûs traduntur cujus terrestre judicium praejudicata authoritas sit in coelo ut quae in terris aut ligat● sunt aut soluta statuti ejusdem conditionem obtineant in coelo Hilar● Can. 16. in Matth. to whose disposing the keys of that eternal entrance are delivered whose judgment upon earth doth prejudicate that authority which is in heaven that whatsoever is bound or loosed upon earth the same st●tute should be of force in heaven also And Chr●sostome affirmeth the Priests throne to be founded in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom 5. p. 152. and he that averreth the same is the very king of heaven himself saying whatsoever ye shall bind on earth c. what can compare or be equal with this honour heaven takes the principality or beginning of judgment from earth The Lord followeth his servant and look what the servant judgeth below the Lord confirmeth above For the clearing of these evidences there are three points to be debated 1. If the Priest can be said to be an author or doer of absolution 2. How and when his sentence is ratified in heaven 3. And then how and in what sense these Fathers can rightly affirme and which the words of Christ seem to import The Priests censure on earth to have the precedency and to take place of heaven and to these the resolutions succinctly follow 1. To the first we affirme that the Priest doth discharge his function Priests absolve Operativè not onely declaratively as a Messenger but operatively as a causer and procurer of absolution but a Causer after his kind because he laboureth in the work of the Ministery such as take pains in planting and watering the Lords husbandry are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.9 labourers together with God And as the Apostle styles himself a Father to the Corinthians 1 Cor. 4.15 and that he begat them in Christ Jesus through the Gospel though in the adoption of sons the seed be immortal and the quickner thereof the holy Spirit 1 Tim. 4.16 and as Timothy by his doctrine is said to save himself and them that hear him whereas salvation is from the Lord So are the Priests said to absolve as instruments ordained by God to work faith and repentance for the procurement thereof Revel 16.1 for as in the binding part of their Ministery they are like the Angels in the Apocalypse which pour out the vials of the wrath of God upon earth (a) 2 Cor. 10.6 having vengeance ready agai●st all disobedience and a charge from God to deliver up unto Satan yet are they not the Avengers for to God vengeance belongeth but the inflicters thereof for unto the Priests the execution apper●aineth And in the Levitical Law which concerneth the Leprosie by so many of the Ancient made a type of the pollution of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII Levit. 13.6 vers 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII we read the Priest shall cleanse him and the Priest shall pollu●● h●m and the Priest polluting shall pollute him where we translate the Priest shall pronounce him clean and the Priest shall pronounce him utterly unclean for the Priest was not the author of that pollution Haud dubium quin Sacerdos non quò contaminationis author sit sed quò ostendat eum contaminatum qui priùs mundus plurimis