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
Priest is out the School distinguishing of the erring key confirmeth for what need to distinguishing of the erring key if the key never erreth therefore Lyra hedgeth him in Hoc tamen intelligendum â—st quando judicium ecclesiae divino judicio conformatur Lyr. in Ioan. c. 20. and tells him that his sentence is allowed of by God when the judgment of the Church is conformable to his Never any simple Priest hath been so arrogant as to assume this priviledge to be infallible the claim whereof the high-Priest at Rome hath made his prerogative but what will you say if the Pope hath erred and that in this present business of absolution and eke in his own case Read this ensuing story you that are devoted to his chair and tell me how you like it Popes have power to make choice of their Confessor of whom they please and there was a Pope perceiving his life to draw to an end Capellano suo authoritatem Apostolicam contulit se absolvendi sub plenaria remissione ut fieri solet in anno Jubilaeo that committed to a Chaplain of his own Apostolical power to absolve with plenary authority as in the year of Jubile By virtue whereof after confession made he received absolution and so departed this life Not many dayes after he appeared to his Chaplain with a heavy look and in a mourning weed and being demanded If he was the late Pope answered yea also the Chaplain desiring to know why he was so dejected in countenance and clothes for that quoth the Pope I am adjudged to eternal death Is it possible replied the Chaplain since upon thy confession thou receivedst the benefit of plenary absolution it is even so said the Pope Supremus judex absolutionem illam ratam non habuit Spec. Exempl dist â— Sec. 30. because the highest Judge would not ratifie that absolution The Relator tells us how by this apparition God would let us know that if it be so in the green wood and top of the Church we should consider what may fall out in the dry and under branches thereof where there is less authority that although God and the Pope have but one Consistory yet they are not alwayes of one mind and if Christ confirm not in heaven the sentence of his Vicar on earth we may well doubt if every Sir John's absolution discharge us before God and if the Popes keys may erre in his own case we may suspect their integrity in other mens and so we see the second link in this Sorites is feeble and apt to be broken For all this let it be granted that sins must be fully opened before the Priest can proceed to Sentence and that he could not proceed amiss in the sentence of absolution and pardon yet except God had made over the hearing of all sins unto his Priests Illa potestas remittendi peccata non ita intelligenda est data Sacerdotibus quasi Deus se eâ andicarit eam prorsùs transtulerit in Sacerdotes ità ut in absolutione non Deus sed Sacerdos remittat peccata Chemnit Exam part 2. p. 176. and reserved none to himself as not minding to be troubled about any such matters and had resolved neither to forgive the sin nor give the audience but to such onely as the Priests have remitted the argument would be the more impregnable But if our God be contrary minded as sure he is having shut out no sins from his gracious audience and is of so quick an ear as to hear the very desires of our hearts and so swift to mercy as to prevent oral Confession with a pardon how loosly doth this reason hang The present Greek Church upon confidence hereof addresseth her self unto God for a pardon even for those sins which upon some causes were left out in Confession Thus writeth their late Patriarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierem. Patr. Constant ad Tubing Resp. 1. c. 11. Whatsoever sins the Penitent for forgetfulness or shamefastness doth leave unconfessed we pray the merciful and most pitiful God that those also may be pardoned unto him we are perswaded that they shall receive a pardon of them from God thus he God then remitteth sins never confessed to a Priest and ofttimes retaineth sins that are confessed for the Priests sentence is not alwayes agreeable with his nor of the same latitude and extent God remitting whomsoever the Priest assoileth if he proceed aright and many more besides and retaining whose sins soever he retaineth and many millions besides Thereupon Scotus observeth that the words of this Commission are not precise that is whatsoever you remit I remit also and no more and whatsoever you retain I retain and that onely For that many more sins are retained by God over and above those which the Priest retaineth is evident The Priest onely retaining such which are detected Illud verbum Quorum retinuerâ—ris c. non est praecisum non solùm enim illa râ—tenta sunt à Deo peccatori ad poenam quae retenta sunt à Sacerdote quia Sacerdos non retinet alâ—qua nisi aliquo modo sibi accusata sed signis indebitis poenitentiae tamen illa quae nullo modo sunt ostâ—nsa Sacerdoti Deus retinet ad vindictam Gehennae Ergò nec istud verbum Quorum remiseritis c. erit praecisum in such a confession whereof there are apparent signs that it proceeds not from a penitent heart in such cases where a sinner shall confess his sins and express no sorrow for the same like those Qui peccant publicant sin and glory in their sin wherein the Priest doth not absolve that is he retaineth and reserves for future sorrow or punishment Now God retaineth those that draw nigh to himself and the Priest with their lips but are far from both in their hearts God I say retaineth these and all those likewise that are not known to the Priest if they be not repented of to be punished in hell fire So for the other member viz. remission of sins If more sins be retained by God than are by the Priests it followeth that more sins are forgiven by God than are by Priests also for be it far from us to think that God shall be more strict than the Priest in retaining and not more copious than the Priest in pardoning or that God should exceed the Priest in detention of sins and not in remission No no God is rich in mercy and though in mercy he so far remember justice as to retain more sins than Priests take notice of yet his goodness is so great as to forgive more than Priests are able to take notice of or well understand Therefore the Commission runnes in words affirmative and not negative as if the remission and retention of sinnes made by the Apostles were precisely equall and of the same dimensions with the remission and retention of sinnes made by God which the negative termes if they
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
cases and sins as may be brought before him is a great Question The Canonists restrain and confine this secrecy to such sins onely as are detected in foro poenitentiali that is to such sins as have already past and for which signes of sorrow appear in the Penitent never extending the same to future sins for to cry Peccavi I have sinned may be the voice of a Penitent but Peccabo I will sin never now where there is a resolution to sin there with safety can lie no absolution Then if such sins are to be lock'd under secrecy which are confessed in ordine ad claves with relation to absolution and remission It will follow that peccata committenda sins purposed to be committed and in fieri to be done not in faâ—le done already although spoken of in confession are not so necessary to be concealed Panormitan puts the case A certain man confessed unto the Priest Quidam fuit confessus Sacerdoti quòd intendâ—bat interficere Sempronium vel aliud mâ—leficium committere quòd non poterat abstinere Nunquid Sacerdos peccet revelando Innocentius instat concludit quod hoc peccatum non dicitur derectum in poenitentia tum quia peccatum est committendum non commissum tum quia non habet contritionem Undè Sacâ—rdos debet quantùm cautiùs potest revelare ut peccatum impediatur tene hoc semper menti quod peccatum commissum non committendum dicitur detegi in Poenitentia Panorm supra 5. de poenit remiss c. Omnis utriusq n. 24. that he had a mind to kill Sempronius or to do some other mischief and that be could not hold his hand The Question is whether the Priest offendeth in revealing the same oâ— no Innocentius instanceth and at length concludeth that this sin cannot be said to be detected in a repentant way as well because the sin confessed remaineth to be committed and is not committed already as also because the sinner had no contrition wherefore the Priest ought as warily as he may to reveal the same that the sin may be prevented for keep this alwayes in mind that sin committed and not to be committed is commanded to be concealed in Penance And Frier Angelo when any one confesseth that he will do a mischief Quando quis confitetur se velle facere aliquod malum quia istud non est dictum in poenitentiali foro ut ideò propter rationem istius Sacramenti non tenetur celare sed quando vergeret in periculum communitatis vel alterius tum si nullo modo cessoret talis quin illud faciat credo sine praejudicio quòd non solùm potest immo tenetur revelare ei qui potest prodesse non obesse ut malo obvietur Sum. Angel v. Confe ult nu 7. because the same is not opened in the consistory of Repentance wherefore the Pâ—iest is not tied by virtue of that Sacrament to conceal the same but when it shall verge and incline to the prejudice and danger either of the whole Commonalty or of any man in particular then if the sinner cannot be taken off but that he will needs do it I am of opinion without prejudice to any that the Priest not onely may but is tied to reveal the same to such an one as will further and not hinder the prevention of further mischief This Canonist maketh the puâ—posed evil to be of two sorts 1. either when the damage may light upon the sinners own head alone 2. or which may redound to the prejudice and hurt of others the former the Priest may reveal if he please but the later he is bound to discover for the crossing and averting thereof And the first School-man our Countrey man Alexander of Hales thus A man may confess a sin not present Potest quis confiteri peccatum non tamen ut praesens sed potius ut est in proposito de futuro ut cum dicit se velle fornicari nolle desistere dico ergo quòd non tenetur celare simpliciter nec si Sacerdos talâ—m confessionem revelaret possâ—t condemnari tanquam violator sigilli confessionis tamen quia hoc speciâ—s esset mali infamia sequeretur propter hoc credo et si non tenetur de jure talem confessionem occultare debet tamen celare ratione publicae honestatis nisi inconveniens aliquod grave sequeretur tunc enim credo quòd non esset talis confessio penitùs tacenda nec tamen publicè revelanda propter periculum infamiae sec cautè secretò alicui qui possit vellet prodesse innotescenda Alex. Halens part 4. Qu. 28. nu 2. art 2. in Resp buâ— yet to come and in purpose as that he will commit foâ—nication and not forbear I say therefore that the Priest is not bound simply to conceal it nor may he for any such detection be justly cond mned as a violater of the seal of Confession Yet because it may seem to have an outward shew of evil and infamy may follow thereupon for that cause I am thus minded that although by law he is not tied to hide such a confession yet he should do well to conceal it for publick honesties sake except some grievous inconvenience may like to ensue upon the same then I believe that such a Confession ought not altogether to be silenced nor yet openly to be published for dread of infamy but cautelously and sâ—cretly to such an one that can make good use of the discovery wherein he would seem to be more circumspect and cautelous in the manner of the detection than those Canonists whereas the following School-men Scotus and Biel are so strict upon the matter that purposed sins and not committed come under the seal of secrecy also Non solùm peccata commissa sed etiam committenda in confessione detecta sunt tanquam secreta celanda Biel l. 4. d. 21. Qu. 1. Conclus 3. In nullo casu licet Sacerdoti revelare confessionem sive confitens poeniteat sive non sive confiteatur peccata jam opere perpetrata sive perpetranda sive sit peccatum in moribus sive in fide Biel sup resp ad dub 2. And again it is not lawful for a Priest in any case come what will come to reveal confession whether the party confessing be Penitent or not whether he confess sins already committed or which he hath a mind and resolution to commit whether it be a sin in faith or in behaviour And the Modern Divines in the Roman Church are no way moderate herein but so Stoicall and stiff for the seal as let the sin be what it will whether past or to come it skils not whether the welfare of Church or State depend thereon 't is not material Heaven and Earth shall pass away rather than the seal of Confession shall be opened A Ghostly Father saith a late Sorbonist Car estant en le place dâ— Dieu il n'a point
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
young Count de Nantes so rack'd and tortured in his conscience which to appease he went on pilgrimage to the S. Sepulchre at Jerusalem attended with six servants whom he obliged by oath to execute whatsoever he should command entred into the Sepulchre forthwith he strips himself into his skin and commandeth one of his servants to fasten a rope to his neck and bind him thereunto and two others to whip him soundly with cords exposing himself to the fight derision of the Infidels and purchasing of them free access to the Sepulchre with great sums of money after the inflicting of many stripes his servants pittying the furrows wounds upon his body and refusing to scourge him any more he compassed one of their scourges and redoubled the blows upon himself in far greater measure than they had done crying out Seigneur recoy à pardon le miserable parjure sugitiff Foulques A. Thenet vies des hommes illustres Livre 4. c. 2. Lord receive to grace and pardon the miserable perjur'd fugitive Fulk after he had performed this solemn penance he returned to his Countrey so esteemed and honoured his sanctity purchasing unto him such renown as he seemed to have received a Crown at Jerusalem of inestimable value So went the world in those dayes and such conscience was made of sin and sorrow after that came in the Canonists and School-men the two supporters of the Roman chair and this discipline escaped not their hands without some violence and wresting to serve their own inventions for whereas in the Primitive times it was prescribed as a sign and expression of inward sorrow and used as a remedy against sin and a medicine for sin they make it a satisfaction in the scale of justice for publick sin and in that sense Poenitentia hic non accipitur pro virtute quia ista est in sola voluntate nec pro Sacramento quia hujus soâ—us secretissimùs est sed pro satisfactione publica pro publicis peccatis imposita Biel. l. 4. dist 14. Q. 3. dub 6. as they do their private satisfactions injoyned upon secret confession and close audience as expiatory both for the appeasing of Gods anger and remitting of the offence an office peculiar to our Saviour What these men have made of penance you shall hear Gabr. ubi supra Raâ—mund tr 4. Poenitens in die cinerum debet se repraesentare ante fores Ecclesiae in tristi habitu nudis pedibus c. which the Canonists say they have from the Council of Agatho I will not defraud my Reader thereof and for hâ—s plenary knowledg herein will compare the narration of a School-man and a Canonist that is Gabriel Biel and Raymundus and thus it goes About the beginning of Lent that is upon Ash-wednesday such sinners that are designed to undergo this solemn penance must present themselves at the Church door before the Bishop of the place and his Clergie in sackcloth naked on the head and feet their countenance dejected and cast down to the earth professing by their very habit and look their guilt The Bishop then attending with his Clergie Episcopus se prosternens in terram dicat cum Clericis 7. poenitentiales Psalmos cum lacrimis pro earum absolutione tunc manus imponat aquam benedictam super eos spargat cinâ—rem post mittat brings them into the Church and all prostrated on the ground he reciteth over them with tears the seven penitential Psalmes for their absolution after he hath prayed standing up he laieth his hands upon them and sprinkleth them with holy water and putteth ashes upon their heads and covereth them with sackcloth and denounceth unto them that look how Adam was cast forth of Paradise Sicut Adam suit de paradiso ejectus ita isti pro peccatis suis ab Ecclesia abjiciuntuâ— postea jubet Episcopus Ministros ut cos extra â—anuas Ecclesiae expellant Clerus verò prosequatur eos cum responsorio In sudore vultus tui vesceris pane tuo so are they for their sins expelled from the Church which sentence is no sooner given than some of his Ministers are commanded by him to drive them out the Clergie prosecuting either singing or saying the Respond In the sweat of thy brows thou shalt eat thy bread that beholding the Church so troubled for their sins they may not flight their penance Vpon Maundy Thursday they return again and are brought in by the Deane In coena Domini à Decano rursus Ecclesiae praesentantur licèt stent in Ecclesia non tamen communicabant cum aliis in Eucharistia vel osculo sic erunt usque ad octavam Paschae tunc iterùm exibunt de Ecclesia erunt extra Ecclesiam usque ad talem diem sequentis anni sic fiet annuatim usque ad sinem Poenitentiae Ex Gabr. Raymundo or some Priest of good respect where they neither communicate in the Eucharist nor in the Pax and so they continue till the Vtas of Easter and then they depart away from the Church and are not admitted till the Ash-wednesday following and this course to hold every year till the date of their penance be expired and they perfectly restored Ritus ista bodiè in nullis so I read for nonnullis in the copy I use vel paucissimis Ecclesiis observacur This Rite Gabriel confesseth in his dayes seldome to be practised in any Church and we see how in tract of time it had gathered some rust and dross of superstition very incident to exercises of this kind A Penance they say not to be inflicted on all sorts of people as the Clergy are exempted for the honour of their order and young men for the solemnity of the discipline and that but once upon any Indeed Saint Ambrose inclines to this opinion who reprehending the inordinate use of such persons as frequent such heynous offences Meritò reprehenduntur qui saepiùs agendam poenitentiam putant qui luxuriantur in Christo nam si verè agerent poenitentiam iterandum postea non putarent quia sicut unum baptisma ita una poenitentia quae tamen publicè agitur nam quotidiani nos debet poenitere peccati sed haec delictorum leviorum illa graviorum Ambr. l. 2. de Poen c. 10. for which publick penance is injoyned affirmeth that if such sinners had sincerely repented and in their hearts detested sin so much as they made shew to do this Physick once taken would have wrought so perfect a cure upon them as there could be no fear of relapse nor further use of any Medicine of that nature and the same Father seems also to have no good liking of that disease or Patient where this Physick will not work and in those severe times lapsed sinners already disciplined were neither restored to publick penance nor to the publick Communion after which publick penance saith Petavius if again they intangle themselves with the
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
potestas judicandi non est justitia immo potest esse sine justitia ita potestas vel authoritas cognoscendi in aliqua causa potest esse sine cognitione aliqua Scot. lib. 4. dist 19. whereby they have power to make inquisition into and examine the case or the Penitent as a man that standeth by may know as much Law as he that sitteth upon the Bench although he hath not a Commission to examin the truth of a cause then in question according to his skill as the Judge hath for saith Scotus that authority whereby the Judge possesseth himself with the true information of the matter depending although it may require skill and discretion to manage the same aright even as the key of power requireth justice in the right use thereof notwithstanding as the power to judge is distinguish d from Justice and may be found where there is no justice as in Pilat so the power and authority to take cognizance of a cause may ofttimes be without any discretion or science at all as in Festus and Felix Saint Pauls Judges the gift then of knowledge and understanding is not the key but the guide thereof and the authority rightly placed when a man of understanding is in place 2. Clavis Potestatis The Second is the Authority of censuring or the key of power which we call the power of absolution consisting in the solemn denunciation of the Sentence for the former key which investeth the Priest with authority to discern Claves sunt discernendi scientia potentia judicandi i. e. solvendi ligandi usus harum Clavium 1. discernere ligandos solvendos 2. dâ—in ligare solvere Magistr l. 4. dist 18. and examine between leprosie and leprosie is but preparatory maturing onely and ripening the sinners case for sentence Judicium sumitur prout significat actum Judicis ut Judex est jus decit i. e. juridicam sententiam pronunciat Apol. pro Jure Princip pag. 173 174. final determination being the scope thereof wherein the Priest after a full notice and examination of the sinners case and comparing the same with the law of God the rule to direct his hand and key judgeth according to that law and pronounceth the sentence judicial I say as delegated from God whose Commissioner for such causes he is and proceedeth not as a Witness to give in Evidence nor as a Herauld or Crier or Pâ—rsevant to make intimation of the Magistrates decree as a Messenger onely but as a Judge though subalternate clothed with authority from Christ and Christ from his Father to give the sentence The Father saith Chrysostome hath given all power unto the â—on and I see thâ—t they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 6. p. 16. the Priests to have bâ—en made partakers of all that power by the Son for witnesses discover and declare the fact and Judges proceed aâ—cording to their evidence for example whether such a Murder were committed or no the eye-witnesses are the evidence as present and observing the fact although the Magâ—strate denounce the sentence and punishment The Penitent then becomes a selfe-accuser and witness and the Priest turns the key according to Gods law whose Deputy and Steward in that case he is Nor doth this power to be a Judge contradict his office as a Minister for as Magistrates are the (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.4 Ministerâ— of God and bear not the sword in vâ—in so are Ministers the Magistrates of God and bear not the keys in vain But of this there will be occasion to say something in the exercise of this power whether it be judicial or no. Onely thus as the Magistrate is a temporal M n ster and the end of his power the preservation of publick peace and tranquility so is the Minister a Spiritual Magistrate to procure the salvation of souls and the enlargement of Gods kingdome and as the Magistrates sword is Terrestrial punishing evil doers and protecting such as do well so is the Ministers key Celestial binding the obstinate and loosing penitent offenders And it goeth well with Church and State when the Ecclesiastical Ministery and Civil government keep the bounds God hath set them and in truth the mutual incroachments and confusions of these two powers have been the occasions of all the alterations and combustions in Christendome For as when the roof of the Temple rent in sunder not long after followed the ruine of the Temple it self So if these two principal beams and Top-rafters the Prince and the Priest reâ—t asunder the whole frame of Christian religion will be shaken The abuse of the keys hath occasioneâ— the Câ—vâ—l Magistrate to abridg in some cases the lawful use thereof â—nâ— when the Church men began to use them like swords the Sword men seized upon them as belonging to their Regiment Know tâ—en O Priest what the inscription is that is ingraven upon thy k yâ— They are the keys of the kingdome of heaven and remember that he who gave the keys to Peter said unto the same man put up thy sword into thy sheath And let the Magistrate be afraid to draw too near unto this holy ground to handle the Câ—nser and approach unto the Altar or to Usurp upon the true function of the keys 2 Chro. 26.16 which appertain not unto them but unâ—o the Priests that are consecrated lest they participate in the judgment and leprosie of Vzziah As the Spiritual keys are of the kingdome of heaven because they open and shut the same to different offenders Revel 1.18 so are they of Death and Hell too from the dire effects thereof to such as are impenitent for Hell hath gates as well as Heaven and the same key that shutteth Heaven gates openeth Hell and where the gates of heaven are opâ—ned those of hell are shut Now heaven is opened and hell shut when a sinner is loosed and absolved in like manner hell is opened aâ—d heaven shut when a sinner is bound and his sins retained The next thing we are to consider Whatsoever thou shalt bind on earth c. It had beâ—n more correspondent to the Metaphor and use of the keys to have used the termes of opâ—ning and shutting 2 Of Absolution â—ligation as did Esaias the Prophet and John the Dâ—vine but the Holy Ghost hath chosen to express this power under the words of binding and loosing Esay 22.22 Rev. 3.7 to signifie the miserable â—state of such to whom heaven is shut up as remaining bound with the cords of their own sins Nempè ut intelligamus quam misera sit conditio illorum quiâ—â—s Coelum clauditur manent enim ol stricti peccatorum vinculis Contrà verò quà m bâ—ati sunt illi quibus apertum est coelum qui scilicet à filio Dei liberati sunt sint ipsius cohaeredes Beza Annot. in Matth. 16. and contrariwise the blessed condition of those to
Luke 12. He hath made his Angels spirits by nature above Priests but his Ministers a flame of fire by office far above them The key of Plenary power is in Gods own hands but the key of subordinate Min stery is by him granted to the Church and exercised by persons specially deputed thereunto and imports a power of letting in and shutting out from the house of God Est potestas intromittendi excludendi Qui enim clavem alicujus domus habet quâ—m vult intromittit quem vult ab ingressu domûs repâ—llit Zegedin loc com pag. 161. Chr st is the door and they are the door-keepers an office of no mean place who may say truly with the Prophet I had rather be a door-keeper in the house of God than to dwell in the tents of wickâ—dness And in executing of this Office they must not be partial in letting in or leaving out whom they please but in whom they see cause nor promiscuously at hap-hazard without any notice of their deserts but upon mature deâ—â—beration and scanning of their worth that press to be admitted Not amiss therefore the Schoolmen and Canonists describe the key Clavis dicitur potestas judicandi in foro animae non corporum haec potâ—stas judicandi integratur ex duobus sc ex potâ—state disceâ—nendi in causae examinâ—tâ—one definiendi in causae terminatione per sententiam condâ—mnatoriam vel absolutoriam prima potestas appâ—llatuâ— Scientia secunda potentia Linwood de potest eccles cap. Seculi Prin ipes veâ—b Clave potestatis Dicuntur claves pluraliter propter plures Clavis effectus Januensis to be a power of judging in the spiritual Court of the Soul and Conscience which judicial power consists of two pâ—rts 1. the power of discerning in the examination of the cause 2. and of definâ—ng in determining the same by a final sentence absolving or condemnatory whereof the former is knowledge and the latter power which some propose as two distinct keys Others but as two distinct effects from one and the same key By the first the Priest taking notice to whom he is to open and shut and by the latter actually opening and shutting unto any as they may deserve Now the key is a type of this Ministerial power for as a key openeth the door by unlocking thereof and so removing the obstacle that hindreth entrance So doth the Priest by virtue of his office take away the obstacle i e. the guilt of sin by absolving a Penitent from the same which otherwise would hinder his admission into the Kingdome of God This I say he doth not by his own power but by reason of his place absolving whom God absolveth and setting at liberty whom he hath made free as the Jaylor inlargeth the Prisoners whom the Prince hath pardoned Here the better to acquaint our selves with these proceedings in the Court of the Soul we are to know how there is first an Ecclesiastical Consistory where publick sins of that cognizance are censured by the key of Jurisdiction Duplex Ecclâ—siae sorus unus secretissimus in quo idâ—m est accusator Reus alius forus publicus quia Ecclesia habet authoritatem corrigendi delicta publica ibi etiam requiritur duplex authoritas quia ad quodlib t judâ—câ—um requiritur cognitio in causa illâ— senâ—entia istae autem authoritates pertinentes ad forum publicum dici possint Claves Scotus lib. 4. dist 19. 2. There is likewise a Penitential Court for secret sins where the same party is both the accuser and accused the Penitent arraigning himself upon hope of pardon and the Priest absolving upon presumption of Repentance Now in this as in other Courts of Judicature though otherwise distinct in the subject matter in the infliction of punishment and making of satisfaction yet all agree in one forme of proceeding viz. 1. in the cognizance of the cause 2. and next in the denouncing of judgment where publick causes require publick evidence publick sentence and so publick execution but private sins are otherwise argued and censured Whereas in the Court of Conscience the Penitent comes voluntarily in confesseth his offence Judicium in foro animae seu poenitentiae praesupponit ipsum poenitentem per propriam confâ—ssionem cum animo contrito satisfacieâ—di proposito sui Confessarii judicio se submitâ—entâ—m Apolog. pro Jure Principum pag. 171 172. with a sorrowful heart and purpose of amendment and submits himself to the judgment of his Confessory Diâ— Ecclesiae tell the Church must in no case be observed in the first place and in many cases not at all So in Secular Courts the fact is questioned in Ecclesiastical the fame and in the Penitential secret offences whereof there is no evident fact or fame Triplex forum 1 Dei 2 Ecclesiae 3 Sui De foro hominis dicit Apostolus Si nosmet ipsos judicaremus c. Raymund suprà save the confession of the Penitent and these come under the key of Order or Absolution The first key then or rather the first act is the discerning betwixt good and evil and betwixt evil and evil for as in the skies one starre differeth from another in glory and as in diseases there is a distinction in noysomness and danger so in sins there is a difference in shame and guilt How then can a blind Judge discern of colours Here then is the necessity of the key of knowledge 1. Clavis discretionis which if not a distinct key concurreth certainly to the true use of the key for though justice be blind the Judge should not be so Besides there is Scientia quae and Scientia qua the 1. object 2. and hâ—bit of knowledge The word of God is Divinum Scibile and in it self a key too for by the word of reconciliation doth the Minister absolve as shall be said hereafter but that referreth to the applied act of this power and exercise of this key rather than to the power it self The knowlâ—dge here must be inherent wherby the understanding of the Priest is sufficiently inlightned to distinguish betwixt light and darkness Recta determinatio rationis inter verum falsum Quae consistit in apprehensione rei ut res est Apol. pro jure Princip pag. 173. as also to determine of Leprosies according to equity and to apprehend the thing as it is and not most times as it appeareth Yet again this habitual knowledge although so requisite for all that is not the key which is the authorâ—ty it self committed to the Priests for opening and shuâ—ting Clavis Scientiae non est aliqua Scientia habitualis vâ—l actualis vâ—l discretio q aecunque sed authoritas commissa qua eâ uti vâ—lâ—ant ad claudendum vel aperiendum Authoritas cognoscendi etsi râ—quirit Scientiam vel discretionem concomitantem rectum usum ejus quemadmodum requirit clavis potestatis aliquam justitiam ad rectum usum sui tamen sicut