to care for none of these things and do drive the attenders from these judgment seats But if no disease be more deadly than sin and no law hath so powerful an avenger as God it will follow no ordinance to be more acceptable and necessary than that which reconciles the loft favour of God unto the transgressors of his laws Thou then whosoever thou art that disesteemest the power of God in the Ministery of his Priests be first without sin before thou cast the first stone against it and except thou beest exempted from common infirmities vilifie not these Physicians It is not the least of Satans subtilties to weaken this ordinance in many mens estimations as no useful institution of God but an usurpation of the Prelates serving more to establish their tyrannie over the peoples consciences than to quiet and pacifie them and as the Priests are too supercilious to prescribe so the people may be too superstitious to observe thus the Serpent by degrees hath brought this laudable practice first out of credit and next out of use for the most part and so highly that by many transported with impudence the Priest is questioned as Moses was by the Hebrew Quis te constituit Judicem Exod. 2.14 Who hath made thee a Prince and Judge over us though his intents be onely to part the fray betwixt God and the sinner and set them at peace as Moses betwixt his countrey-men And as Korah and his complices said to Moses and Aaron Ye rake too much upon you Numb 16.3 seeing all the congregation is holy and the Lord amongst them So is the Ecclesiastical Hierarchy traduced by our modern Schismaticks for Vsurpation Matth. 12.14 for Tyrannie for Lording it over Gods inheritance Are not all the Brethren Saints why do you Prelates then lift up your selves above them Saints let them be is there not principality amongst Saints as well as amongst Divils But are not all Gods people a royal Priesthood why do you Priests arrogate unto you any prerogative above your fellows to such tender ears the very name of absolution is odious and the keys themselves disliked because born cross-wise at Rome lest therefore such Monsieurs les Greffiers question us as the Scribes did our Saviour By what authority doest thou these things We will clear the coasts and evidence these disquisitions 1. what power is given unto the Priest in the matter of sin and therein whence this commission issueth and to whom it is directed 2. what are the acts and exercises thereof and wherewithall the same is executed 3. then of the properties thereof whether the Priests sentence be absoluâ—e and infallible and whether Ministerial and judicial 4. and lastly the abuses shall be parallel'd with the positive truth and thereby measured and discerned The first grant of this power unto man Of the Power of the keys Matth. 16.19 is the promise of Christ made unto Peter under the metaphor of the keys saying I will give unto thee the keys of the Kingdom of heaven and whatsoever thou stalt bind on earth shall be bound in heaven and whatsoever thou shalt loose on earth shall be loosed in heaven a power of great latitude and extent equivalent in the opinion of Saint Chrysostome as to give the places on his right and lest hand in his kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Matth. 16. Tom. 2. pag. 344. whereupon that Father questioneth but answereth himself how shall Christ give the power of the keys that hath not in his hands the placing of the seats thereby also demonstrating himself to be God in conferring that property power of remitting sins which appertaineth to God onely These termes are to be opened 1. what the keys mean 2. next how they are to be used under these words of binding and loosing 3. in the third place about what they arâ—â—â—oployed the object quicquid whatsoever 4. and lastly by whom Keys Tibi Dabo I will give unto thee For the first The holy Ghost compareth a sinners case to the estate of a person imprisoned the very termes of keys of opening and shutting seem to have relation as it were to the prison gate and the termes of binding and loosing as it were to the fetters and bonds as if sin were a prison and the case of sinners like theirs that are shut up whereupon the power given unto Christ as man Luke 4.18 was to preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission or deliverance to captives And keys imply a faculty to that person to whose custody they are committed as when Eliakim was invested into Shebnabs place Esay 22.22 it is said I will lay the key of David upon his shoulder which words seem to be lent unto the Apostle and by him applied unto our Saviour These things saith he that is holy Revel 3.7 that is true he that hath the key of David he that openeth and no man shutteth that shutteth and no man openeth with this difference the word house omitted in the latter Discrimen est quod illud videtur inferioris Ministri puta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idque tantùm in familia Davidis hoc supremi Gubernatoris atque quidem totius regni Brightman Apocalyps cap. 3.7 and that advisedly to distinguish betwixt the Type and the Truth Eliakim and Christ in Hem resideth regal power and despotical in Eliakim Ministerial and Oeconomical onely as steward of Davids house for that room he sustained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aben Ezra Thesaurarius super domum regalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4 1. 1. Clavis authoritatis solius Dei 2. Clavis excellentiae solius Christi as appeareth 2 King 18. By the delivering then of this key Peter was made not a Lord over Gods inheritance but a steward of the mysteries of God for our case was thus As Adam was exâ—led and shut out of Paradise so are sinners from heaven and as Paradise was shut against him so was heaven against them also sin being the embargo betwixt us and heaven Now what key shall siâ—ners find to open heaven gate God hath a commanding key who onely hath authority to forgive sin against whom it is committed and so often as a sinner is pardoned so often is heaven opened this key God keeps to himself 2. Christ hath an excellent key which openeth where no man shutteth for by his merits hath this Angel of the Covenant like Peters Angel loosed our bands Acts 12.7 and set open the Prison doors enlarging the Captives and not them onely but the Palace doors Heb. 10.19 Sanguis Christi clavis Paradisi Tert. for by the bloud of Jesus we have boldness to enter into the holiest and elegantly it was said by Tertullian his bloud is the key of Paradise 3. The Apostles had an Oeconomical key as stewards in the Lords house 3. Clavis Ministerii for in Princes Courts the key is the ensign of that Office because unto
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
is engendered this way is more than evident for who hath not heard of that of the Apostle Fide ex auditu Acts 4.4 And many of them which heard the word believed the increase and addition made daily to the Church was by the Apostles planting and watering 't is true the efficacy is from God for neither is he that plâ—nteth any thing nor he that watereth but God that giveth the increase His the seed is the Minister is but the sower or rather the hopper where it is deposited and as the seed is his so is the blessing and increase the Priest concurring as a servant in this Spiritual husbandry it pleased God by the foolishness of preaching as the world accounted it to save them that believe 1 Cor. 1.21 Conclude we with Pacianus Nunquam Deus non poenitenti comminaretur nisi ignosceret poenitenti solus hoc inquit Deus poterit verum est sâ—â—i quod per Sacerdotes suos facit illius potestas est Pacian ad Sympron Epist 1. God would never threaten the impenitent except he were minded to pardon the Penitent But it will be said God onely can do this very true but that which he doâ—h by his Priests is his power And to these two heads of disposition and application the more ancient Schoolmen limited the power of absolution preaching forgiveness not directly Sacerdotes dimittunt ostendendo manifestando habent se ad modum demonstrantis non directè sed dispositivè ea adhibentes per quae Dâ—us dimittit peccata dat gratiam and from themselves but as disposing thereunto exhibiting those means by which God conferreth grace and forgiveth sin By the Word and Sacraments doth the Priest dispose and prepare sinners for repentance thereby to make them capable of forgiveness and doth actually apply unto such as are so disposed absolution and forgiveness first chafing and preparing the wax to receive the seal and when their hearts are lâ—ke wax mâ—lted in the midst of their bowels Psal 22.14 as saith the Psalmist then as Officers they put a seal to the diploma of their pardon and absolution in the name of Christ actually absolving them so far as their Ministerial power can extend them I say qui non ponunt obicem that hinder not by unbelief or impenitency So the Minister in the first place disposeth to repentance and then applieth pardon to them that repent and as it appeared in Davids case upon whom the reproofs discharged by Nathan fell like claps of thunder the King thereupon truly humbled to repentance 2 Sam. 12.13 breaks forth into tears and confession which Nathan apprehending comforts him with the sweet news of pardon and absolution And this is all we can safely afford unto the Priest whose care must be not to exceed his instructions and to take that which is his own and to go his way Thou wilt say the words of his Commission give him further and more ample authority wherein the Priest hath power not to apply meerly but to absolve not to bear witness but to bind and so farr that Heaven shall not onely ratifie and confirm but second and answer his definitive resolves upon which surmise Hilary thus addresseth himself to Saint Peter O blessed Porter of heaven O Beate Coeli janitor cuâ—us arbitrio claves aeterni aditûs traduntur cujus terrestre judicium praeâ—udicata authoritas sit in coelo ut quae in teâ—ris aut ligata sunt aut soluta statuti ejusdem conditionem obtineant in coelo Hilar. Can. 16. in Matth. to whose disposing the keys of that eternal entrance are delivered whose judgment upon earth doth prejudicate that authority which is in heaven that whatsoever is bound or loosed upon earth the same statute should be of force in heaven also And Chrosostome affirmeth the Priests throne to be founded in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tom 5. p. 152. and he that averreth the same is the very king of heaven himself saying whatsoever ye shall bind on earth c. what can compare or be equal with this honour heaven takes the principality or beginning of judgment from earth The Lord followeth his servant and look what the servant judgeth below the Lord confirmeth above For the clearing of these evidences there are three points to be debated 1. If the Priest can be said to be an author or doer of absolution 2. How and when his sentence is ratified in heaven 3. And then how and in what sense these Fathers can rightly affirme and which the words of Christ seem to import The Priests censure on earth to have the precedency and to take place of heaven and to these the resolutions succinctly follow 1. To the first we affirme that the Priest doth discharge his function Priests absolve Operativè not onely declaratively as a Messenger but operatively as a causer and procurer of absolution but a Causer after his kind because he laboureth in the work of the Ministery such as take pains in planting and watering the Lords husbandry are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.9 labourers together with God And as the Apostle styles himself a Father to the Corinthians 1 Cor. 4.15 and that he begat them in Christ Jesus through the Gospel though in the adoption of sons the seed be immortal and the quickner thereof the holy Spirit 1 Tim. 4.16 and as Timothy by his doctrine is said to save himself and them that hear him whereas salvation is from the Lord So are the Priests said to absolve as instruments ordained by God to work faith and repentance for the procurement thereof Revel 16.1 for as in the binding part of their Ministery they are like the Angels in the Apocalypse which pour out the vials of the wrath of God upon earth (a) 2 Cor. 10.6 having vengeance ready against all disobedience and a charge from God to deliver up unto Satan yet are they not the Avengers for to God vengeance belongeth but the inflicters thereof for unto the Priests the execution apperâ—aineth And in the Levitical Law which concerneth the Leprosie by so many of the Ancient made a type of the pollution of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII Levit. 13.6 vers 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII we read the Priest shall cleanse him and the Priest shall pollute him and the Priest polluting shall pollute him where we translate the Priest shall pronounce him clean and the Priest shall pronounce him utterly unclean for the Priest was not the author of that pollution Haud dubium quin Sacerdos non quò contaminationis author sit sed quò ostendat eum contaminatum qui priùs mundus plurimis videbatur Hieron lib. 7. in Esay c. 23. neither making him that had the Leprosie unclean or him clean that was cleared thereof but onely declared him to be polluted saith Saint Hierom who before seemed unto many to
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
hour of death from Anselme Some sins are specially and by name to be rehearsed in confession The nature and quality of those sins described and determined p. 179. CHAP. VIII Of the Confessary or Priest that receiveth confessions and his authority for the same Divided into two Sections p. 208. SECT I. The vulgarly disesteem of the power of Absolution in the hand of Priests Keys diverse Of 1. Authority 2. Excellency 3. Ministery The office of the Ministerial key in discerning and defining Ecclesiastical and conscientious Consistories The gift of Science in the Priest not properly the Key but the Guide Absolution a judicial act Magistrates spiritual and temporal distinguished in their jurisdiction and ends Bonds of sin culpable and for sin penal Satisfaction expiatory vindictive God for giveth sins properly and effectively The Priest by way of application and notice as also dispositively qualifying by his function sinners for the same in which he proceedeth as a subordinate cause both declaratively and operatively The priority of binding and loosing on Earth to Heaven in respect of the sensible apprehension in the Penitent not of the purpose and operation in God Power of Absolution primitive in God in his Ministers derivative and delegate A Penitent absolving himself by the finger of Gods Spirit in what sense The power of binding in the Church rather privative than positive and declarative onely p. 211. SECT II. Peter seised of the keys to the use of the Church â—ower of Absolution conferred and confined unto Priests â—aicks usting the same not in case of office but necessity and where they are the parties grieved Bonds of the soul and sin onely loosed by this key The accomplishment and actual donation of this power God remitteth by the Churches act The form of Priestly Ordination Heresie of the Novations denying in the Church power to reconcile Penitents Seed and bellows thereof austerity of those times Absolution in the Priest not absolutely efficacious but as relating to conditions in the Penitent The Priest not secured from failing in the act of absolution The erring key Priestly absolution declarative and demonstrative and in a moral sense energetical Judgments forinsecal are applied declarations of the Law to the fact Absolution a Ministerial act but powerful and judicial but not Soveraign nor despotical The spirit of judgment to discerne and determine how necessary for Priests in the act of absolution Fathers making Priests Judges of the Conscience The exercise of the keys 1. In the word of reconciliation 2. In Prayer ancient forms of absolution expressed in a deprecative manner not indicative 3. In the Sacraments 4. In interdictions and relaxations of publick censures Keys abused at Rome dangerous to Soveraign Majesties and Republicks The superciliousness of Roman Priests in usurping upon Divine right subjecting the power of forgiveness in God to their arbitrements Their preposterous way in absolving first and afterwards in enjoyning Penanâ—â— The feigned virtue of absolution Ex opere operato destructive of Piety and penitency Conditions requisite in the Penitent to be relieved by the keys and lawful use of Absolution p. 239. CHAP. IX Paternal affection in the Confessary Good for sheep if the shepherd know their diseases Medicinal Confession The grief better healed when clearer opened Ghostly counsel of great importance to a Penitent Great care in the choice of a discreet Confessor Rome's rigid Tenet Absolution denounced by any Priest besides the Ordinary to be invalid The inconveniences thereof The Parochial Priest not to be deserted without just cause and the same to be approved by the Diocesan p. 282. CHAP. X. Many positive precepts without fixed times The practick for times and seasons left to the Churches arbitration Times necessary for Confession when particular persons and consciences are perplexed Times convenient for all Christians 1. When visited with desperate diseases 2. Vpon the undertaking of solemn actions and exploits accompanied with danger and meeding special help from God 3. Vpon the receiving of the blessed Eucharist before which Confession to the Priest is alwayes Convenient and sometimes necessary and the neglect thereof in some cases damnable p. 295. CHAP. XI All convenient secrecy apprimely requisite in the Confessary Suspicion of discovery a great enemy to confession Sins already committed with expressions of grief to be concealed The Schoolmen bringing sins de futuro to be committed within the compass of the seal The damnable doctrine of the Jesuites that Treasons and Conspiracies yet plotting against Church or State and confessed to the Priest ought to be shut up in privacy The odious consectaries and inconveniences thereof Examples of sundry Confessors revealing treasons detected in Confession The preservation of Prince Church or State to be preferred before the secrecy of the Seal Sins opened in confession the concealment whereof complieth not with the Priests fidelity to his Prince and Countrey to be discovered Marriage in the Clergy no prejudice to the lawful secrecy of the seal especially if the penalty of the old Canons against the violaters thereof should be revived p. 300. CHAP. XII An Historical relation of the Canons and Constitutions of the Church of England concerning Confession and the practice thereof by some of the chief Members in the same p. 312. OF CONFESSION OF SINNE ΠΡΟΘΕΩΡΙΑ BE perswaded industrious Reader to stand a little at the Gate and receive this light in the Porch lest a scandal may be taken where none is given The subject the Author of this ensuing discourse treateth upon is a duty of late times laid aside and which through the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sluggishness of our devotion hath waxed old as it were and wasted it self but now beginneth to peep out from under a cloud of many abuses Inertiâ Caesarum quasi consenuit atque decoxit nisi sub Trajano Principe movet lacertos c. Florus Prolog histor and the sinews thereof requickned with spirits and motion as the Historian said of the decayed Empire of Rome And because the practice thereof is no whit plausible to flesh and bloud it is likely to be opposed by all such that are not guided by the Spirit He foreseeth also that some though otherwise well minded may herein be contrary-minded which may well come to pass by not looking narrowly into the duty it self covered under a mass of inordinances and thereupon crying down the duty because of the abuse But his hope is they will be better perswaded when they shall perceive the same to be defecated and disabused The matter it self is of no small importance and conducing to Repentance for sin and Remission And herein a great and learned Antiquary said truly that the chiefest point of the Ecclesiastical state and function is taken up in Repentance it self Ecclesiasticae rei functionisque praecipua pars poenitenliâ ejusque usu administratione continetur Dionys Petav. animadvers in Epiphan haeres 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 1.10 the use and administration thereof His care hath
nempe ut ad se sublevandun privatâ confessione apud suum pastorem utatur ac ad solatia sibi adbibenda privatam ejus operam imploret cujus officium est publicè privatim populum Dei Evangelicâ doctrinâ consolari Calvin Instit lib. 3. cap. 4. Sect. 12. leaving the choise free of any we shall think meetest within the fold of the Church yet because the Pastors usually are deemed more fit than others therefore are they to be chosen above others I say to be preferred before others because they are designed by the Lord to the calling of the Ministery from whose lips we receive instructions to subdue and correct our faults and consolation upon assurance of pardon Let every believer then remember that it is his duty that if he stand so inwardly prick'd and afflicted with the sense of his sins that he cannot deliver himself without help from without not to neglect that remedy which is offered by God unto him namely for to ease himself that he make use of private Confession to his Pastor and implore his assistance that he may take some comfort whose office it is both privately and publickly to comfort the people of God with the doctrine of the Gospel Zanchy beats the same path with Calvin for after he had shewed what confession of sins is and to what end it is made unto the Minister reflecting upon those words of Saint James writeth thus Although in a proper sense it seemeth our infirmities may be detected to any person whatsoever be he Priest or not thereby to relieve our selves with mutual help and comfort Licèt propriè sentire videatur ul nostras infirmitates alter alteri communicantes quicunque ille sit Sacerdos vel non consilio consolatione mutua nos juvemus tamen quia Pastores Ecclesiae prae aliis idonei sunt ut plurimùm praeter hoc habent etiam ministerium absolvendi ideò hos potissimùm nobis deligendos jubet Apostolus immò ad hoc nobis à Patre nostro Deo ordinati instituti sunt Ministri verbi Sacramentorum ut quotiescunque conscientia nostra peccatis afflictatur permitur consolationéque peccatorum remissione indiget ad ipsos tanquam praesentes Christi legatos mandato reconciliationis praeditos recurramus cis tanquam Christo ipsi corda nostra aperiamus peccata confiteamur infirmitates nostras detegamus petamusque tanquam à Christo ipso consolationem consilium absolutionem in nomine Christi illis enim dixit Christus potestatem absolvendi tradens Ioan. 20. Accipite S. Spiritum c. Matth. 18. Quaecunque ligaveritis c. Zanch. compend loc Theolog Neustadii 1598. pag. 459 460. yet because the Pastors of the Church are for the most part the fittest men and moreover have the Ministery of absolution therefore the Apostle commandeth us to make choise of them especially Yea to this end are they ordained and instituted by God our Father Ministers of the word and Sacraments that so often as our Conscience shall be troubled over-pressed with sin or need comfort and forgiveness we might have recourse unto them as Ambassadors of Christ and having the mandat of reconciliation To them let us open our hearts as unto Christ himself let us confess our sins let us detect our infirmities and let us crave from them as from Christ himself consolation and counsel and in the name of Christ absolution for to them hath Christ said John 20. Receive the holy Ghost c. And Matth. 18. whatsoever you shall bind on earth shall be bound in heaven c. And so thou seest good Reader this assertion compassed about with a great cloud of witnesses Heb. 12.1 CHAP. VII Concerning the institution necessity and extent of Confession and is divided into three Sections HItherto have we cleared certain positive truths concerning confession of sins approved by the suffrages and general vote of all or the most principal of all Divines viz. 1. That sins ought to be confessed and ever acknowledged unto God because he ever is offended and alwayes able and ready to pardon 2. Next unto Man also by way of Reconciliation when he is wronged and by way of recognition when he is able and willing with discreet words like apples of gold to counsel and comfort wounded spirits 3. And amongst men to the Priests and Ministers who by their place and function are Instruments of Reconciliation God having so appointed that by them a penitent should receive news of pardon and restored favour And here my labour might have ceased there being enough in these positions for a Christians practice and a Penitents relief And here the Period should have been had not the Envious and superstitious Man mingled these truths with tares I say not whiles the husband-men the Ancient Fathers of the Church slept but rather after such time as they fell asleep in the Lord abuses privily crept in Confession being carried privately and closely of such consequence as have welnigh brought the duty it self out of Credit at least altogether out of practice and have caused the same to be laid by for many years that it is hard to say whether the neglect thereof for the adjacent Superstition hath not been more prejudicial to the growth of grace in the Church of God than the usage thereof could have been together with the superstition Matth. 13.30 And whether the Labourers had not done better to have suffered both to grow together and to have reprieved the Felonious Mother for the Infants sake in the womb than by signifying their dislike so highly of the abuses to permit the discipline it self to be abolished But now if that rust may be filed off and if the pure juyce of the grape may be defecated from the dregs of corruption there can be no reason given why the duty should not again take place and be restored to its wonted practice The wisdome of the Correctors appearing in the discreet parting of the matter it self from the abuse Il fault distinguer entre la chose la corruption qui la suit laquelle il saudra retrancher laissant la chose mesme non la prohiber Da. Buchanan L'histoire de la Conscience p. 123. and in restoring the same to its former place and lustre my poor thoughts have ever esteemed of them for poor Reformers that shall weed up both tares and wheat together like such indiscreet Zelots that pull down Churches because formerly abused against Christs example who chased forth the Buyers and Sellers without any speech of the destruction of the Temple an even and just hand must be carried by such as take that office upon them lest pious ordinances be swept away in the mass and rubbage of pretended superstition And I think I may say or Confession now in use in the Church of Rome as Aristobulus Cassandraeus did of a fountaine at Miletum which the inhabitants called Achilleium whereof the water which streamed
his authority for the same Divided into two Sections ANd thus much for Confession of sin in the lips of the Penitent proceed we now to speak of the Confessary as it relates to his ears who is to receive into his custody and discretion the sad narration of a sinners life and to promote the just designs and purposes the penitent aimeth at Of great and necessary importance this practice must be as much opposing our native pride in turning the best side outward and beautifying our external carriage like the Pharisees clensing the outside of the platter never taking notice or at least careful that others should not of our inward corruption Verily to subdue this inbred tumour and natural Typhon so far as to lay aside shame and to lay open our sins to discover our offences and to diminish our reputation it must needs be the end is heavenly when worldly respects are thus troden under foot to accomplish the same As when David strip'd himself into an Ephod and danced before the Lord in the Ark 2 Sam. 6.21 22. and was for the same derided by Michal as shamefully uncovering himself in the eyes of his handmaids answered It was before the Lord I will yet be more vile than thus and will be base in mine own sight and of the maid-servants which thou hast spoken of of them shall I be had in honour So it is with a devout Penitent for how ever he may by discovering himself thus be exposed to the scoffs and jeers of irreligious and profane Michals yet he knoweth before whom he doth it in the presence of the Lord and that in so doing he shall be had in honour of the Lords servants his Priests therefore he resolveth vilior adhuc fiam I will become yet more vile than this for with me to confess my sin is nothing so vile as to commit and blush more entring into the stewes than coming forth abasing my self in mine own sight to become pretious in the Lords eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.1 When therefore sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compassing and besetting the sinner about beleagring his soul he finds it not in his own power to raise the siege nor to explicate and unfold himself from such ingagements when the Conscience is insnared and perplexed and can find no peace at home In such cases the sinner hath recourses unto the Overseers of his soul for help and ease and freedome as the nature of his disease requireth as to a 1. Ghostly Father indulgent to his Children 2. as to a Physician careful of his Patients 3. as an Advocate and Counsellor able to direct and protect his Clients and lastly but chiefly as unto the Priest whose office is to grant absolution to the truly Penitent So that to the wounded Conscience here is a Medicine to the perplexed counsel to the dejected comfort and to the distressed pardon The sting of sin is lost by the power of absolution the filth of sin is purged by the Laver of tears the wages of sin struck off by the Intercession of the great Advocate the deceitfulness of sin discovered by this Counsellor and the danger of sin prevented by the balme of mercy A Physician is sought unto for health and sometimes for remedy A Lawyer for advice and counsel A friend for consolation A good Priest is virtually all these and something more thy spiritual Physician against spiritual diseases healing them by application of thy Saviours merits and prescribing rules for thy direction and remedy against sin Thy spiritual Advocate to counsel thy soul in such cases to plead thy cause before the supreme Judge and which crowneth all he is the Lords Sâ—eward and Deputy in his name to reach forth unto thee pardon and absolution These and such like to these are the motives inducing a sinner to deposit his mind and heart to the Dispensers of the Mysteries of God viz. 1. upon hope of Physick restaurative and preservative to heal his soul and to continue the same in health 2. of good advice to demean and behave himself for future times 3. and above all upon the hope and comfort of absolution these are his inducements and to be now treated of And therein the last shall be first Nemo potest benè agere poenitentiam nisiqui speraverit indulgentiam Ambros as the chiefest and choicest motive to confession of sin namely the virtue and power of absolution inherent in the Priestly office and Ministery that saying of Ambrose being true None can be truly penitent but upon hope of Pardon SECT I. The Contents The vulgarly disesteem of the power of absolution in the hand of Priests Keys diverse Of 1. Authority 2. Excellency 3. Ministery The office of the Ministerial key in discerning and defining Ecclesiastical and conscientious Consistories The gift of Science in the Priest not properly the key but the Guide Absolution a judicial act Magistrates Spiritual and Temporal distinguished in their jurisdiction and ends Bonds of sin culpable and for sin Penall Satisfaction expiatory vindictive God forgiveth sins properly and effectively The Priest by way of application and notice as also dispositively qualifying by his function sinners for the same in which he proceedeth as a subordinate Cause both declaratively and operatively The Priority of binding and loosing on earth to heaven in respect of the sensible apprehension in the Penitent not of the purpose and operation in God Power of Absolution primitive in God in his Ministers derivative and delegate A Penitent absolving himself by the finger of Gods spirit in what sense The power of binding in the Church rather privative than positive and declarative onely IF the Priests and Ministers of the Gospel were not in Commission to enquire to hear and to take some order about the sins of the people their function were to as little purpose and as little to be esteemed as the Lutins of the times account it for as in the time of Galen they expressed weak-men under the title of Scholasticks Cujacius so are Priests entituled by the Hot-spurs of this age as silly and contemptible meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and John a Nokes Could men live without sin or enter into heaven with sin or having sinned stand in need of no grace to amend of no gift to repent and in fear of no Deity to be reconciled or were the wounds of sin so little as to heal up of themselves without any further plaister or were there no law that there might be no transgression or if a Law with no great penalty to be inflicted upon the transgressors head or if the penalty were great yet the Law-giver of small power to inflict the same there could be no great necessity to erect this Court of Conscience the matter thereof no great consequent and the Censures viz. retention and remission of sins of no great importance and sinners discharged of further suit and service And the Priests might do well with Gallio
have been clean Now because Ministerial and subordinate causes work in the power and strength of the superiour and principal the effect ofttimes is ascribed unto them who have the least finger in the business and thus much to the first point For the second the Priests sentence on earth is onely at such times ratified in heaven Non sequitur Deus Ecclesiae judicium quae per surreptioneÌ„ ignorantiam saepè judicat Lomb. l. 4. dist 18. when it proceeds according to heavenly directions God leaving such judgments in the Church gained by surreption or ignorance unto themselves It being a received maxim that as the Judge of all the world cannot do otherwise but right no more can or will he approve of any censure but what is just and righteous that of Saint Augustine being true in this case also that thing cannot be unjust wherewiâ—h the just God is pleased Injustum esse non potest quod placuit justo Aug. Qui scit illum intelligere potest non ni si grande aliquod bonum à Nerone damnatum Tertul. Apologet. c. 5. And as the most ancient and learned of the Latin Fathers said of Nero The man that hath any knowledge of him cannot but understand that it was some great good that Nero condemned So contrarywise those to whom the justice and goodness of God is known cannot be ignorant but that the cause must of necessity be good and just which he approveth and bad withall which he distasteth Either suppose then the Priests sentence on earth to proceed alwayes according to equity else not alwayes to be ratified in heaven In the third doubt there sticks a little difficulty how binding and loosing on earth can precede and go before that which is in heaven for those Fathers cannot be ignorant whose Deputy the Priest is and by virtue of whose commission he proceedeth That God absolveth upon contrition of the heart Non solùm piissimû dispensatione Leprosi antequam ad Sacerdotes venirent in via mundati sunt ut ipsi mundatorem suum cognoscerent Sacerdotes nihil horum mundationi se contulisse sentirent juxta verò spiritualem intelligentiam Leprosi antequam ad Sacerdotes veniant mundantur quia non Sacerdotes sed Deus peccata dimittit Haymo Dominic 14. post Penrecost pag. 401. and where contrition is not the Priest absolveth but in vain That as the Lepers were cleansed in the way in going to shew themselves unto the Priests so sin is no sooner repented of but instantly the sinner by God is pardoned how can then this Ministerial absolution take place of that powerful one of God Omnes concedunt quòd per contritionem veram sufficientem peccatum remittitur sine Sacramento in actu Gabriel l. 4. dist 14. Quaest 2. For answer whereunto these conditions must be premised 1. The sinner that stands in need of Priestly absolution hath his conscience perplexed and not quieted 2. The sinner before the Priest hath done his office conceiveth hope onely of pardon from God but no full assurance But 3. upon the Priests application of mercy from the word of God he receiveth comfort his conscience is quieted and be rests assured of forgiveness And to these we must premise again for our better understanding that many persons are members of Christ in election onely as Paul before his conversion 2. Many in election and preparation as Saint Augustine a Catechumen Membrum Christi 3. 1 praedestinatione 2 praeparatione 3 concorporatione Rich. de Clav. c. 20. Corde credens devotione fervens ad baptisma festinavit believing in his heart and fervent in devotion he made haste to be baptized 3. And many in election preparation and admission as reconciled penitents by ablution and absolution This priority then is not in respect of Gods election or preparation for mercy but in respect of the actuall and complete admission of the Penitent into his grace and his sensible remonstrance thereof for as the Divine purpose to save a Penitent was from eternity so to remit his sins also but in respect of the sinners first feeling and apprehension of mercy Gods goodness intended unto him by the Priests Ministery being reduced into the outward act Forgiveness may be first resolved upon in heaven but first felt and apprehended on earth When we were enemies we were reconciled to God Rom. 5.10 saith the Apostle who was himself a Persecutor and yet reconciled to God and by him whom he then persecuted quoad veritatem but he reaped not the fruit thereof was not sensible of this reconciliation quoad patefactionem salutarem â—jus communicationem in respect of the manifestation and saving communication thereof till his Conversion Now in regard a thing is said first to be when it is first taken notice of so a Penitent is then said to be first absolved when the Priest maketh known the benefit and the sinner groweth first sensible and communicateth thereof which because a sinner upon earth first apprehendeth and God in his heavenly word alloweth of that apprehension it remaineth that in this sense those sayings of the Fathers are to be allowed of and thus much for the clearing of those doubts The premisses considered the distinction is easily made betwixt the power of absolution which God exerciseth by himself and by his servant for from God is the Primitive and original power the Apostles power is meerly derived that in God Soveraign this in the Apostles dependent Ministri peccata remittunt non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him onely absolute in them delegate in him imperial in them Ministerial Nor do the Bishops and Clergie forgive sins by any absolute power of their own for so onely Christ their Master forgiveth but ministerially as the servants of Christ and Stewards to whose fidelity their Lord and Master hath committed his keys and that is Pract. of Piety pag. 758. when they do declare and pronounce either privately or publickly by the word of God what bindeth what looseth and the mercies of God to penitent sinners and his judgments to impenitent and obstinate persons They then do remit sins because Christ by their Ministery remitteth sins as Chrâ—st by his Disciples loosed Lazarus John 11.44 And the Ancients have made the raising and loosing of Lazarus and the cleansing and admitting of the Lepers into the Camp a Type of the power residing in God and of the authority he hath given unto man And as Christ by his power made Lazarus alive and the Apostles onely loosing his bonds set him free so it is the grace of God which revives and justifies a sinner The Priests publishing his liberty whom the son of man hath made free In like manner the cleansing of the Lepers was Gods doing the Priest serving onely to discern what God hath already done and to pronounce the same Richardus herein saith well though not alwayes well Distinguamus diligenter quid Dominus
Ministers of the New Testament 2 Cor. 3.6 not of the letter but of the Spirit nor can it be imagined that Lay-men though otherwise of great knowledge and piety should do it with such efficacy and assurance to perplexed Consciences as they that are Gods stowards and Ambassadors and are called to that purpose For as God hath given the Pastor a calling to baptize thee to repentance for the remission of sins so hath he likewise given him a calling (a) 1 Cor 5.4 and power (b) 2 Cor. 10.1 and authority upon repentance to absolve thee from thy sins And as no water could wash away Naamans Leprosie but the waters of Jordan though other Rivers were as clear because the promise was annexed unto the waters of Jordan so though another man pronounce the same words yet have they not the same efficacy and power to work upon the Conscience as when they are pronounced from the mouth of Christs Minister because that the promise is annexed unto the word of God in their mouthes So that what Christ decreeth in heaven in foro judicii the same he declareth on earth by his reconciling Ministers in foro Poenitentiae And to the same purpose Beza thus If thou turn over all the Scriptures thou shalt no where find the words of binding Si universam Scripturam evolvas nunquam invenies verba ligandi solvendi aliis quà m publico Ministerio sungentibus quidem metaphoricè Divinae viz. Spiritualis potestatis respectu tribui sunt enim judicialia haec verba jus autem istud tum ad universalem praedicationem in totius gregis coetu tum ad singulas oves prout requirit necessitas ac etiam particulares Presbyterii censuras spectat Beza de Excom contr Erast p. 60. and loosing given unto any but such as undergo the function of the publick Ministery and truly that metaphorically in respect of the Divine and Spiritual power for they are judiciall words and that law or power belongeth as well unto general preaching had in the solemn assembly or as applied to any of the flock in particular according to the present necessity or as it respecteth the publick censures of the Presbyterie This may serve as a spunge to wipe away that aspersion of Bellarmine cast upon us to grant that a Lay man or woman Non minus absolvere potest Laicus immò etiam femina aut puer aut infidelis quispiam aut Diabolus vel etiam Psittacus si doceatur ea verba quà m Sacerdos id concedunt adversarii Bell. l. 3. de Poen c. 2. Sect. Quarto or boy or infidel or Parrot if taught the words of absolution may absolve as well as the Priest It being appropriated to that holy order in our judgment and practice no lesse than with them at Rome This is all we say that in case a Lay-brother be offended and he upon brotherly reconciliation remit the offence the same also shall be remitted in heaven but in case where God is wronged it concerns the Priests office to pronounce the absolution and Theophylact hath said the same Not onely whatsoever Priests do loose are loosed in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in Mat. 18. p. 106 107. but whatsoever we also that are wronged either bind or loose the same shall be either bound or loosed in heaven And for which the Divines of Colen assembled at the Council of Treat thought him injured by those Fathers Addunt Colonienses Theophylacti interpretationem Can. 10. damnatam de qua Protestantes triumphaturi sunt Concil Trid. hist lat pag. 283. as condemned in the X Canon there and that the Protestants would triumph in the censure of such a Father And in the same sense Beza subjoyneth Although when one private man shall truly from Gods word Etsi quoties Privatus privatum ritè ex Dei verbo Christianâ charitate vel arguit vel solatur neque hoc recipere alter dedignatur ratum est hoc etiam in coelis secundum Theophylact. Aug. tamen verbis ligandi solvendi sacram solennem actionem semper significari affirmo Beza contr Erast pag. 61. and out of love rebuke another and he take it not amiss the same is ratified in heaven according to Theophylact and Austin yet I affirm in the words of binding and loosing a sacred and solemn action ever to be signified And thus much we teach and thus much for the Lords Commissioners By this which hath been said 4. Object of the keys the fourth and last circumstance is transparent that by whatsoever is meant what sins soever Peter received the keys from Christ Claves à Christo Regni coelorum accepit i. e. potestatem solvendi ligandique peccata Aug. that is the power of binding and loosing sins saith Saint Augustine Vnderstand by the keys such as bind and loose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. Expos in Matth. 18. that is to say either the pardons or punishments of sins saith Theophylact. For in the performance of this promise wherein Christ made good his word John 20.23 after his Resurrection whatsoever here is whose sins soever there 2 Cor. 10.4 and hereupon the Apostle saith The weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds And bonds of that virtue as can setter the soul and a power so efficacious as to release them of spiritual bonds Earthly Princes saith Chrysostome have power to bind but the bodies onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tom 6. pag. 16. but this bond which the Priests have reacheth to the soul it self and extendeth unto heaven Then that clause whatsoever is to be taken not in the full latitude therof but with a fitting limitation Quodcunque non in tota sua amplitudine seu cum distributione completa sed cum quadam limitaâ—ione seu cum distributione accommoda ut dicunt Logici usurpandum est nam non de quocunque ligamine sed de certa tantùm ac determinata Christum Dominum loquutum esse nemo ambigere potest de vinculo Anathematis Glossa Ligamen Spirituale superioris ordinis Suarez vinculo peccatorum non è vinculo debitorum Joan. Paris Apol. pro Jure Princip p. 178. and dâ—stribution for no man doubteth but that Christ our Lord spake not of a binding at large but of a certain determinate kind thereof of the bond of Anathema as the Gloss willeth or a Spiritual tye and of a superiour order as Suarez holdeth from the bond of sins and not from the bond of debt as Johannes Parisiensis teacheth Sin then or the cords thereof are the object whereabout the power and ministery of the keys is exercised And thus hast thou Gentle Reader the promise opened and the Contents of this Commission I pass to the performance thereof The Redhibition of the promised keys for without 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
Judicial in regard of the exercise thereof A Judge he is though not supreme and in his own right So God is the Soveraign and absolute Judge and in all cases the Priest subordinate and substituted by his auâ—hority yet a Judge though the Lords Officer and giveth judgment albeit he declareth his Masters divine will and pleasure In the case of the Incestuous Corinthian Paul takes upon him the Authority of a Judge and denounceth the Spiritual censure 1 Cor. 5.3 For I verily as absent in body but present in Spirit have judged already as though I were present concerning him that hath done this deed where the sentence immediately followeth Now what judgment is here required and herein to be used will appear JudiciuÌ„ quandoque sumâ—tur pro discretione undè dicitur quod insans furiosus carent judicio quandaque pro examinatione seu deliberatione quandoque pro authoritate Abbas Clavis discretionis if we consider the several kinds of judgments which in Panormitan are threefold 1. of discretion 2. of examination or inquisition 3. of authority or definition Of which the first is held so requisite that one of the keys hath been called after that name the key of discretion and where this is wanting the blind Priest may call light darkness and darkness light Discretion serving like the two lights in the firmament to distinguish virtue and vice asunder and the more to be required in a Priest who is not onely to put a difference betwixt light and darkness but betwixt darkness and darkness betwixt Leprosie and Leprosie betwixt sin and sin and how shall a Priest know sin that is ignorant of the law and how shall the law be understood without discretion In that great variety of sins and sinners which may come before the Priest he had need to have his eyes in his head that shall take the true distance of Criminal cases for then is the sentence of the Priest approved and confirmed of God and the Court of Heaven Tunc sententia Sacerdotis judicio Dei caelestis curiae approbatur consiâ—m â—tur cùm ita ex discretione prodit ut Reorum merita non contradicant Quoscunque ergo solvunt vel ligant adhibentes Clavem discretionis Reorum meritis solvuntur vel ligantur in coelis Magistr lib. 4. dist 18. when it proceeds from that discretion as the merits of the guilty person contradict not the same whomsoever therefore they loose and bind by the key of discretion and according as the person may deservs such are bound and loose in heaven saith the Perpetual Dictator in the Schools Peter Lombard Of such necessity is discretion And when sins are discerned great judgment is required as well in the curation of sin as in the punishment of sin for in some sinners it hapneth that the punishment of sin is the best help and means for the curing thereof of whom that may be verified Perieram nisi periissem I had perishâ—d utterly if I had not perished Of this sanative and purgative humour are afflictions like Northern winds blowing cold but sweeping and cleansing the air Thus the incestuous person was delivered unto Satan 1 Cor. 5.5 for the destruction of the flesh that the Spirit might be saved in the day of the Lord Jesus which censure was a curative Medicine from a Spiritual Physician and careful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in 1 Cor. 5.5 not from an enemy or destroyer chastising the flesh for the benefit of the soul And is there not need of judgment in administring such receipts where the ingredients may be poysonable and desperate if not allaied with much skill and discretion Again the Priest had need to be judicious in discerning unfeigned sorrow and contrition for sin Poenitentia est quae dam dolentis vindicta semper puniens in se quod dolet commisisse Aug. apud Aquin. part 3. Qu. 85. art 1. for as much as Repentance is an act of vindictiâ—e or corrective Justice whereby a sinner taking vengeance on himself for offending God in a sort preventeth his justice And to repent is (a) Ezek. 33.14 to do judgment in the Prophet or to (b) 1 Cor. 11.3 judge our selves as the Apostle calls it to which there belongeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a revenge or punishment Now there ought to be a correspondence betwixt sin and sorrow and an Analogy betwixt the iniquity of sin and the fruit worthy of Repentance And if the Priest find some sinners to take on but little for hainous offences he is to aggravate the offence and to proportion the sorrow not with any intent thereby to satisfie God but to please him And in the case the Penitent be swallowed up of grief he is to alleviate the burthen and great judgment is requâ—red in making this allotment what sorrow sorteth for each sin and to pronounce when the same is defective and excessive And lastly great judgment belongeth in the right application of this power that it may work and produce good effect To whom and to whom not and which way the key is to be turned to loose or to lock the offender since it is not but with advice to be applied nor hands hastily to be laid on any man 1 Tim. 5.22 A place referred by the ancient writers to repentance and the circumstance of the place giveth no less Pacian in paraenesi 16. Aug. de Bapt. â—5 20 23. I said before that the best Physick works not upon indisposed Patients nor doth one receipt cure all diseases Judge then the Priest must of the nature of the disease of the state of the sinners soul as well as the efficacy of his Medicine And it fareth with those that are diseased in mind as with some such that are visited with corporal diseases as not to question the virtue of the physick but to suspect their own weakness in the use and operation thereof It being usual with many especially at the last gasp not to doubt of the power of remitting sins but of their own indisposition to receive it whether the physick will stay with them or no and work upon their souls and a judicious Priest must see to that These circumstances considered and many more that may fall in tell me if the handling of the keys and discreet managing thereof be not a judicial act In such ballances as these causes are to be weighed and then the power of binding and loosing to be practised Causae ergo pensandae sunt cù ligandi atque solvendi potestas exercenda videndum est quae culpa aut quae sit Poenitentia secula post culpam ut quos omnipotens Dâ—us per compunctionis gratiam visitat illos Pastorâ—s sententia absolvat Greg hom 26. in Evang. Priests must consider what the fault is and what repentance hath followed thereupon that such as Almighty God doth visit with the grace of compunction those the sentence of the Pastor may absolve
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