to take his penance and to confesse his sins to God and the Priest Saint Augustine incountring that opinion that because God knoweth all heareth all and pardoneth all therefore inward repentance and 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 terra erunt soluta in coelo ergò sine causa sunt claves datae Ecclesiae Dei frustramus 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 Christ 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 secret confession to the Priests alone Ne de singulorum peccatorum genere libellis scripta confessio publicè recitâ—tur cùm reatus 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 Priest 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 forà s jam per confessionem egredere qui apud te interiùs per abnâ—gationem lates vâ—niat itaque foras mortuus i. e. culpam confiteatur peccator venientem verò foras solvant discipuli ut Pastores Ecclesiae ei poenam debeant amovere quam meruit qui non crubuit confiteri quod fecit Greg. hom super Evang. cùm esset Serò as if it were distinctly said to every one dead in sin why hidest thou thy guilt within thy Conscience go forth now by Confession who liest hid inwardly in thy self by dissembling Let then the dead come forth that is let the sinner confesse his sin and when he is come forth let the disciples loose him that the Pastors of the Church may remove the punishment he had deserved that was not ashamed to confesse what he had committed Alcuinus born in this Isle of Great Britaine Joan. Major 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 Priests Dicitur neminem ex Laicis saam velle confessionem Sacerdotibus dare quos à Dâ—o Christo cum sanctis Apostolis ligandi solvendique potestatem accepâ—sse credimus Alcuin Epist 28. edit Henr. Canisii whom we belâ—eve to have 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 resorted unto a Priest by whom he hoped the way of salvation might be shewed unto him Accedens ad Sacerdotem à quo sibi sperabac iter salutis posse demonstrari confâ—ssus est reatum suum petiitque ut consilium sibi daret quo pâ—ssit fugere à ventura Dei â—ra 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 saluberâ—imum confessionis de novo instit 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 Monastery 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
ever do so and we cannot imagine any erroneous sentence to be confirmed above sine Coeli infamia without dishonouring the Supream Judg. And that sometimes the Priest is out the School distinguishing of the erring key confirmeth for what need to distinguish of the erring key if the key never erreth therefore Lyra hedgeth him in and tells him that his sentence is allowed of by God Hoc tamen intelligendumest quando judicium ecclesiae divino judicio conformatur Lyr. in Ioan. c. 20. 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 9. 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 abdicarit eam prorfùs 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 retinueritis c. non est praecisum non solùm enim illa retenta sunt à Deo peccatori ad poenam quaeretenta sunt à Sacerdote quia Sacerdos noa retinet aliqua nisi aliquo modo sibi accusata sed signis indebitis poenitentiae tamen illa quae nullo modo sunt ostensa 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 reâ—ain 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
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 set foot on holy ground whereas the Publican was admitted to come within the Temple and to make his prayers there And this discipline 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 that is 1. NIDDUI elongation which separation was partly voluntary when the unclean betrayed themselves and desired the expiation Niddui sugati in Novo testamento 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly unvoluntary when the unclean person was condemned by the Sanedrim or Council 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immunditia menstruum Hieron expiatic menstruata immunda quod à viro Templo elongeretur S. Pagnin LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 or from the congregation Quò si quis non resipuisset anathematizabant eum per Cherem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consecratio devotio Anathema 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 cum they did abominate him with SCHAMMATA that is judge him guilty of eternal death 3. SCHAMMATA and it is called Schammata (a) So Elias Levita 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 is 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. 3. restoring the Communion to them 4. or admitting them into the fellowship 2. Communioni vâ—l communione reconciliari Concil Elib canon 72. 5. granting them peace Neither is this kind of binding and loosing lightly to be esteemed 3. Reddi cis communionem Ambr. l. 1. de poen c. 1. for how fearful a thing is it to be exiled from the Society of Gods people 4. Ad communicationem admittere Cypr. Ep. 53. and participation of the holy Mysteries 5. Pacem dare concedere Id. ib. The keys of the kingdome of heaven saith Saint Augustine hath Christ so given to the Church Claves Regni coelorum sic dedit Christus ecclesiae ut non solùm diceret quae solveritis c. verùm adjungeret Quae ligaveritìs in terra erunt ligata in Coelo quia bona est vindicandi justitia illud enim quod ait sit tibi sicut Ethnicus Publicanus gravius est quà m si gladio feriretur si flammis absumeretur si feris subigeretur nam ibi quoque subjunxit Amen dico vobis Quaecunque ligaveritis c. ut intelligeretur quantò graviùs sit punitus qui veluti relictus est impunitus Aug. tract 50. in Joan. c. 12. 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 flames 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 4. Abuse of the keys And thus far with Gods assistance have we waded in declaring the power granted by Christ 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 puffed 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 and saith we must say so too Oportet dicere in summo Pontifice esse plenitudâ—nem omnium gratiarum quia ipse solus confert plâ—nam indulgentiam omaium 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. 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 Quod si dicatur referri ad solam spiritualem potestatem hoc esse non potâ—st quia corperâ—le temporale ex spirituali perpetuo dependet sicut corporis operatio ex virtute animae Id. ib. Nor must this fulness be confined unto spiritual power but comprehend the temporal also because that which is corporal and temporal dependeth upon that which is spiritual and perpetual as the operation of the body upon the power of the mind Nor can any Laws hold him in for with the key of dispensation he turns them loose at his pleasure The like power he claimeth over vows and oaths Over Princes to absolve
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 ord ne 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 fa â—o 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 intend bat interficere Sempronium vel aliud malesicium committere quòd non poterat abstinere Nunquid Sacerdos peccet revelando Innocentius instat concludâ—t quod hoc peccatum non dicitur detectum in poenitentia tum quia peccatum est committendum non commissum tum quia non habet contritionem Undè Sacerdos dâ—bet quantùm cautiùs potest revelare ut peccatum impediatur â—ene hoc semper menti quod peccatum commissum non committendum dicitur detegâ— 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 coâ—cludeth 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 samâ— 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 confisseth that he will do a mischief Quando quis confitetur se velle faccre 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 cessaret talis quin illud faciat credo sine praejudicio quòd non solùm potest immo tenetur revelare ei quâ— potest prodesse non obesse ut mâ—lo obviâ—tur Sum. Angel v. Confe ult nu 7. because the same is not opened in the consistory of Repentance wherefore the Priest 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 be will needs do it I am of opinion without prejudice to any that the Priest not onely may but is tied to â—eveal the same to such an one as will further and not hinder the prevention of further mischief This Canonist maketh the purposed 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 â—n 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 posset condemnari tanquam violator sigilli confessionis tamen quia hoc species 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 sed cautè secretò alicui qui possit vellet prodesse innotescenda Alex. Halens part 4. Qu. 28. nu 2. art 2. in Resp but yet to come and in purpose as that he will commit fornication 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 condâ—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 secretly 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. 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 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. 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 de Dieu il n'a point de bouche pour reveler ce qu'il a entendu Os habent non loquentur Et le Sceau de la confession est si important religieux que pour rien du Monde il
Bishop shall think it expodient for the profit of the Church let him not refuse to recognize his penance in the presence of many yea of all the people let 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 oudor timor est displicendi dum plùs of lectat hominum astimatio quâ—m justitia qua quisque se humiliat poeaitendo undè non solùm cùm agitur Poenitentia sed ut agatur Dei misericordia necessaria est Aug. Enehirid Qu. 81. saith when there is just cause for the under going of penance according to the custome of the Church of tâ—imes the same is put off through weakness because the fear and shame therein are 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 gemitâ— 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 abstinon iâ lavacri aut suspensione Ciborum aut rebus ali is 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 over flown 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 sonds them away But they wholly and willingly give up themselves to affliction and fasting abstaining from Baths and such meats and all such things as are injoyned them to forbear expecting the day of restitution decreed by the Bishop and at the tâ—me appointed having dâ—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 beinous 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 examples of such Penitents as have submitted their necks to the yoke of this discipline and have found much ease thereby In old Irenaus 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 Quaedam vâ—rù ad exomologesin illam non accedebant in silentio desperantes de vita Deì Iren. lib. 1. c. 9. weeping and lamenting their former subversion and some underment not that penance as dospairing 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 Pasche i. e. in ipsis vigili is interesse voluisset communicare Mysteri is ab Episoopo loci non priùs esse permissum nisi confiteretur peccata sua inter poenitentes staret nec ullo modo copiam sibi Mysteriorum futuram nisi priùs per poenitentiam culpas quae de eo ferebantur plurimae diluisset ferunt igitur libenter eum quod à sacerdote imperatum fuerat suscepisse divinum sibi inesse metum fidem Religionis plenissimam rebus atque operibus comprobando Euseb Eccl. hist l. 6. c. 25. ex versione Ruffini nam Graeca non sunt ad manum 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 matrâ—m 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
schiquetées de coups de verges il print la poigne de l'un de â—ux redoubla bien plus rudiment que n'avoient seâ— serviteurs for murdering of his Nephew and Pupill the young Count de Nantes so rack'd and tortured in his conscience which to appease he went on pilgrimage to the S. Sepulchre as 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 sight 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 Lord receive to grace Seigneur recoy à pardon le miserable parjure fugitiff Foulques A. Thenet vies des hommes illustres Livre 4. c. 2. 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 Poen entia hîc non accipitur pro virtuts quia ista est in sola voluntate nec pro Sacramento quia hujus forus secretissimus 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 Raimund 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 his 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 brings them into the Church Episcopus se prosternens in terram dicat cum Clericis 7. poenitentiales Psalmos cum lacrimis pro earum absolutione tunc manus imponat aquam benedictam super eos spargat cinerem pòst mittat 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 abjiciuntur postea jubet Episcopus Ministros nâ— eos extra januas Ecclesiae expellant Clerus verò prosequatur eos cùm responsorio In sudore vultâ—s 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 slight their penance Vpon Maundy Thursday they return again and are brought in by the Deane In coena Domini à Decano rursus Ecclesiae prasentantur licèt-stent in Ecclesia non tamen communicabant cum aliis in Eucharistia vel oscula 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 finem 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 hodiè in nullis so I read for nonnullis in the copy I use vel paucissimis Ecclesiis observaour 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 gravierum 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
heaven Ignem veni â—â—tâ—ere in terram Luke 12. c. 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 Minâ—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 â—st potâ—stas intromittâ—ndi excludendi Qui 〈…〉 dâ—mus hâ—bâ—t quâ—m vult intâ—oâ—â—â—â—t quâ—â— vult ab ingrâ—ssu domâ—s repâ—llit Zegâ—din lâ—c com pag. 161. Chrâ—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 wickedness 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 deliberation and scanning of their worth that press to be admitted Not amiss therefore the Schoolmen and Canonists describe the key Clavis dicitur potestas judicande in soro animae non corporum haec pot stas ju licandi integratur ex duobus sc ex potestate discernendi in causae examinatione definiendi in causae terminatione per sâ—ntentiam condemnatoriam vel absolutoriam prima potestas appellatur Scientia secunda potentia Linwood de potest eccles cap. Seculi Principes verb. Clave potestatis 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 defining 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 siâ—s of that cognizance are censured by the key of Jurisdiction Dupâ—â—x Ecclâ—â—siae forus unus secretissimus in quo idâ—m est accusator Reus alius forus publicus quia Ecclâ—sia habet cuthoritatâ—m corrigendi dâ—licta publica ibi etiam râ—quiâ—tur duplex authoritaâ— quia ad quodlibet jud câ—um requir tur cognitio in causa illâ— sententia istae autem authoritates pertiaâ—ates ad sarum publicum dici possiat 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 inflâ—ction of punishment and making of satisfaction yet all agree in one forme of preceeding 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 iâ— foâ—o agimae seu poenitentiae praesuppâ—nit â—â—â—um pâ—â—â—â—â—en â—m per propriam confessâ—onem cum animo coâ—trito satisfacie di proposito sui Confessarii judicio sâ— submiâ—â—â—at in Apolog. pro Jure Principum pag. 171 172. with a sorrowful heart and purpose of amendment and submits himself to the judgment of his Coâ—fessory 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 Triplex sorum 1 Dei 2 Ecclâ—siae 3 Sui or fame save the confession of the Peritent and these come under the key of Order or Absolution The first key then Dâ— foâ—o hominis dicit Apostolus Si nosmet ipsos judicaremus c. Raymund supâ—à 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 knowledge 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 authority it self committed to the Priests for opening and shutting Clavis Scientiae non est aliqua Scientia habitualis vel actualis vel discretio qâ—aecunque sed authoritas commissa qua â—â uti valeant ad claudeadum vel aperiendum Authoritas cognoscendi etsi requirit Scientiam vel discretionem concomitantem rectum usum ejus quemadmodum requirit clavis potestatis aliquam-justitiam ad rectum usum sui tamen sicut potestas judicandi
non est justitia imma 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 of 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 distinguishâ—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 aâ— in Festus and Fâ—lix 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 The Second is the Authority of censuring 2. Clavis Potestatis 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. solvâ—ndi ligandi usus harum Clavium 1. discernere ligandos solvâ—ndos 2. dein ligare solvere Magislr l. 4. dist 18. and examine between leprosie and leprosie is but preparatory maturing onely and ripening the sinners case for sentence Judicium sumitur prouâ— significat actum Judicis ut Judex est jus dicit i. e. juridicam sentâ—ntiam pronuaciat 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 set that they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 6. p. 16. the Priests to have been made partakers of all that power by the Son for witnesses discover and declare the fact and Judges proceed according 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 Ministers 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 Mâ—nâ—ster and the end of his power the preservation of publick peace and tranquility so is the Mâ—nister 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 Ecclesiastâ—cal 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 rent asunder the whole frame of Christian religion will be shaken The abuse of the keys hath occasioned the Civil Magistrate to abridg in some cafes the lawful use thereof and when the Church-men began to use them like swords the Sword-men seized upon them as belonging to their Regiment Know then O Priest what the inscription is that is ingraven upon thy keys 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 Censer 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 unto the Priests that are consecrated left 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 opened thosâ— of hell are shut Now heaven is opened and hell shut when a sinner is loosed and absolved in like manner hell is opened and heaven shut when a sinner is bound and his sins retained The next thing we are to consider Whatsoever thâ—u shalt bind on earth c. It had been more correspondent to the Metaphor 2 Of Absolutioâ— legation and use of the keys to have used the termes of opening and shutting as did Esaias the Prophet and John the Divine 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 estate 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 quibus Coâ—lum clauditur manent enim ol stâ—icti pecâ—aturum vinculis Contrà verò quà m beati suntillâ— quibus apertum est coelum qui scilicet à filio Dei libâ—â—nti sunt sint ipsius cobaeredes Beza Annot. in Matth. 16. and contrariwise the blessed condition of those to whom heaven is opened as freed by the Son of God that
their trust is committed the Ministery of Reconciliation of this key Saint Ambrose thus Behold sins are forgiven by the holy Ghost Ecce quia per Spiritum Sanctum peccata donantur homines autem in remission em peccatorum Ministerium suum exhibent non jus alicujus potestatis exercent neque enim in suo sed in Patris Fihi Spiritus Sancti peccata dimittuntur isti rogant divinitas donat humanum enim obsequium sed Munificentia supernae est potestatis Ambr. l. 3. de Spir. S. cap. 19. but men contribute their Ministery 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 aâ—d 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 authoâ—ity and the humane service is the key of Ministery These several keys were well known to Scotus who writeth thus Authoritas judiciaria sententiandi coelum huic aperiendum vel apertum esse tripliciter intâ—lligitur 1. Authoritas simpliciter principalis solius Dei 2. Non Princâ—palis sed praecellens solius Christi quâ—tatum ad duplicem prae minentiam 1. unam quidem in universaâ—itate causarum judicaâ—darum 2. aliam in siâ—mitate sementiae dâ—siâ—itivae utraque praeeminâ—nia potest conâ—nircilli qui omnia mâ—rita dâ—â—â—rita novit quae sunt â—ausae propâ—er quas coeluÌ„â—st aperiendu vel claudenduÌ„ habet etià voluâ—taâ—eÌ„ inseparaâ—iliter conformem justitiae divinae propter pâ—imuÌ„ pâ—rest in omnibus causis sentâ—â—tiarâ— quia omâ—â—es novit propter secuadum potâ—st ejuâ— sententia sâ—aplicitâ—r esse fiâ—ma irrevocabilis quia semâ—er justa Non potest haec Clavis esse in ecclesiâ— Militante qâ—ia nullus in ecâ—lesia novet omnes causaâ—â—udiciarias nec habet voluntatem imâ—nutabilitâ—r justam 3. Paâ—ticulaâ—is quantâ—m ad causas cognoscendas infirma quantum ad sententiam ferendam puta quia ipsa fit aliquando revocabilis si quando praeter lâ—gem divinam judicat potest ergò esse in ecclesia una clavis coelum aperiendi sc autoritas sententiandi particulariter non irrevocabiliter coelum esse apertum Scot. l. 4. dist 19. Sect. Haec secunda Judicial authority in censuring heaven to be open or to be opened to any man or not is understood in a threefold sense 1. as the most principal and absoluâ—e residing in God onely 2. not as the most principal but a very excellent authâ—rity appertaiâ—ing unto Christ by a double preeminence which he hath 1. â—ver 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 which 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 Christ is and ever was undividedly conformable to divine justice for the first reason He may be a Judge in all causes who knoweth all things and for the second his sentence is firm and irrevocable because alwayes just The militant Church is not capable of this key because there is not any member in that Church endowed with so ample intellectuals as to know all causes nor hath a will so confirmed in justice as therein to be immutable 3. There is a particular authority to hear causes but weak to give sentence and is many times revocable as pronounced besides the law of God there may be then in the Church a certain 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 Oecumenical jurisdiction intituling Rome above all and unto all nor do all causes turn upon that Rota 3. That there is no mortal Judge either Ecclesiâ—stical or Civil so confirmed in justice Clavis triplex 1. Authoritatis istam habet solus Dâ—us qui solus dimittit peccata authoritativè 2. Excellentiae quaÌ„ solus homo Christus habet ia quantum essecâ—uÌ„ Sacramentorum potest dare siâ—e Sacrameatis 3. Clavis Ministerii istam clavem habent Sacerdotes per quam ligant solvunt 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 key saith he is tripartite 1. of Authority and that is in the hands of God alone who onely forgiveth sins with authority 2. Of Excellency which 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 potesâ—atem dedit filio he hath given that power to his Son and for the Ministerial key habemus thesaurum istum in vasis fiâ—â—ilibus 2 Cor. 4.7 we poor Clergy-men are rich in this treasure the 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 that we may not be thought to accomplish any thing as from our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil Com. in 1 Cor. 4. but that every one who seeth it may say it is wholly of God nipping withall the false Apostles who ascribed all unto themselves as Theophilact piously admonisheth And indeed we need not be ambitious of further dignities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God having highly honoured our Order with this depositum for to which of the Angels said he at any time To thee will I give the keys c. and whatsoever ye shall bind on earth shall be bound in