the sinner and fidelity in the Priest that absolution may be efficacious Now as the sinner is not ever contrite and penitent in shriving no more is the Priest ever faithfull and infallible in pardoning the sentence of the Priest is then in force when grounded upon Gods word and treads the footsteps of the Judge eternal whatsoever sins ye remit that is after the form of the Church Quorum remiseritis peccata scilicet in formâ— Ecclesiae clave non errante remittuntur Bonav in Joan. 29. p. 20. Tom. 1. p. 417. Mogunt 1609. Hoc tamen intelligendum est quando judicium Ecclesiae divino judicio conformatur Lyra in Joan. 10. Supposito hîc in terra debito usu clavis Deus illud approbat in coelis aliter non Idem in Matth. cap. 16. and not with an erring key are remitted saith their Seraphical Bâ—naventure and Lyra limits the confirmation to just proceedings on earth sins are remitted and retained in heaven when the judgment of the Church is conformable to Divine judgment And again Vpon supposition of the true use of the keys God approves thereof in heaven otherwise not And these Caveats need not be entred if the Priest could not mistake herein And Richardus observing the words that they are not whatsoever thou hast a will to bind on earth Non dicit quodcunque volueris ligare sed qâ—odcunque ligaveris Ligat itaque absolvit sacerdotis sententia justa neutrum verò Sacerdotis sententia injusta Rich. de Clavibus cap. 11. but whatsoever thou shalt bind deduceth from thence that it lies not in the Priests pleasure to bind whom he thinks good but as he findâ— just cause and concludeth A just sentence from the Priest bindeth and lâ—oseth whereas the unjust sentence of the Priest is a meer nullity The Scâ—oolmen are seconded by the Canonists As the Mâ—nister or instrument hath no efficacy in operation but as moved by the principal Agent Sicut Minister instrumentum non habet efficaciam in agendo nisi secundum quod movâ—ntur à Principali Agente sic Sacerdos cùm operatur per istas claves instrumentaliter si utitur istis clavibus secundum proprium arbitrium dimittens rectitudinem divinae monitionis peccat Sum. Angel verb. Claves nu 4. Sacerdoti non licet his clavibus uti pro libito suae voluntatis quia cùm operetur ut instrumentum Dei divinam motionem sequi debet aliter peccat Barthol Armill aur verb. Claves n. 6. So the Priest who worketh by those keyes instrumentally If he use these keys after his own appetite and shall omit the just monition of God sinneth saith one of that rank and another much to that purpose It is not lawful for the Priest to use the keys as he please for seeing he worketh as an instrument of God he ought to follow the divine motion else he is out Now what need these Cautions and restrictions that the Priest must be directed by divine monitions if this instrument were infallibly moved by the virtue of the first agent and that advise to follow the divine motion if the keys in his hand were ever and undoubtedly swayed to the right wards These prescriptions are jealous of some eccentricities in the motion of these inferiour orbs and of some tamperings in these lower keys This unanimous consent of School-men and Canonists in this point whether it proceed from the beams of Divine truth or for that they would not throw open the Popes prerogative in Common whom they hold onely to be infallible I cannot say But it may safely be concluded Absolution to be then onely in force when matters are carried with right judgment and no errour committed in the use of the keys 3. Absolution declarative The third property that Absolution from the Priest is declaratory that is not absolving so much as pronouncing a Penitent from God to be absolved As the two Apostles having healed the lame man and the people filled with wonder and amazement had recourse unto them to do them honour they professed that it was not their power and holiness that had made that man whole but that the name of Christ Acts 2.10 12 16. through faith iâ— his name had made that man strong as very shie and fearful of Sacriledge in concealing the theft of Divine honours which the peoples opinion had stollen for them So it is not the holiness or power of the Priest and Minister that remitteth sin but God in the Name and Faith of Christ Jesus The Priest is an Herald making intimation thereof his absolution is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own right pardoning but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrative onely as a special officer of the King of mercy And as Gemini an old Astronomer delivered of the constellations in heaven that they are not the causes of rain winds tempests c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genimi Isag Astron p. 36. apud Petavii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But because observation found such accidents usually coming to pass upon the Cosmical and Acronical rising and setting of such asterismes such effects were ascribed unto them whereas they were not causes thereof but indications giving notice that the times and seasons were now come when such effects come to pass That which the Priest doth is to dispose the Penitent and by the word upon probable signs of sorrow to absolve him which absolution is not a proper act of forgiveness of sin no more then he that brings the Princes pardon can be said to pardon the Delinquent nor hath it any direct necessary or Physical influence in forgiveness of sin but he is onely causa moralis seu concilians whereupon God is said to pardon the Penitent when he seeth him humbled And as a Messenger of the Princes pardon is a mean whereby the prisoner is actually discharged and causa sine qua non a cause without whose message by him deliverâ—d the offender had been still a captive and perhaps executed So oftentimes the Minister is a cause though not of pardoning yet of freeing the sinner and though not of remission yet of the sense and feeling thereof by applying the mercy of God without which the poor sinner might peradventure have been swallowed up of grief Although then the Priests absolution be declarative yet it is not so jejune and leaden as many therefore imagine the same to be for what else are all Juridical sentences determinations and judgments in all kind of laws but the application of a point in law to a matter in fact and a declaration what the thing questioned then is in law and what justice either assertive or vindictive belongeth thereunto Now because the Judge is nothing else but the speaking law and his judgment an applied declaration thereof shall his sentence be therefore infirm because he judgeth according to law or shall the Priests absolution be the less respected because it is grounded upon Gods word denounced in
VIII Of the Confessary or Priest that receiveth confessions and his authority for the same Divided into two Sections p. 208. SECT I. The vulgarly disesteem of the power of Absolution in the hand of Priests Keys diverse Of 1. Authority 2. Excellency 3. Ministery The office of the Ministerial key in discerning and defining Ecclesiastical and conscientious Consistories The gift of Science in the Priest not properly the Key but the Guide Absolution a judicial act Magistrates spiritual and temporal distinguished in their jurisdiction and ends Bonds of sin culpable and for sin penal Satisfaction expiatory vindictive God forgiveth sins properly and effectively The Priest by way of application and notice as also dispositively qualifying by his function sinners for the same in which he proceedeth as a subordinate cause both declaratively and operatively The priority of binding and loosing on Earth to Heaven in respect of the sensible apprehension in the Penitent not of the purpose and operation in God Power of Absolution primitive in God in his Ministers derivative and delegate A Penitent absolving himself by the finger of Gods Spirit in what sense The power of binding in the Church rather privative than positive and declarative onely p. 211. SECT II. Peter seised of the keys to the use of the Church Power of Absolution conferred and confined unto Priests Laicks using the same not in case of officâ— buâ— nâ—cessity and where they are the parties grieved Boâ—ds of the soul â—nd sin onely loosed by this key The accomplishment â—nd actual donation of this power God remitteth by the Churches act The form of Priestly Ordination Heresie of the Novâ—â—ians denying in the Church power to reconcile Penitents Seed and bellows thereof austerity of those times Absolution in the Priest not absolutely efficacious but as relating to conditions in the Penitent The Priest not secured from failing in the act of absolution The erring key Priestly absolution declarative and demonstrative and in a moral sense energetical Judgments forinsecal are applied declarations of the Law to the fact Absolution a Ministerial act but powerful and judicial but not Soveraign nor despotical The spirit of judgment to discerne and determine how necessary for Priests in the act of absolution Fathers making Priests Judge of the Conscience The exercise of the keys 1. In the word oâ— reconciliation 2. In Prayer ancient forms of absolution expressed in a deprecative manner not indicative 3. In the Sacraments 4. In interdictions and relaxations of publick censures Keys abused at Rome dangerous to Soveraign Majesties and Republicks The superciliousness of Roman Priests in usurping upon Divine right subjecting the power of forgiveness in God to their arbitrements Their preposterous way in absolving first and afterwards in enjoyning Penance The feigned virtue of absolution Ex opere operato destructive of Piety and penitency Conditions requisite in the Penitent to be relieved by the keys and lawful use of Absolution p. 239. CHAP. IX Paternal affection in the Confessary Good for sheep if the shepherd know their diseases Medicinal Confession The grief better healed when clearer opened Ghostly counsel of great importance to a Penitent Great care in the choice of a discreet Confessor Rome's rigid Tenet Absolution denounced by any Priest besides the Ordinary to be invalid The inconveniences thereof The Parochial Priest not to be deserted without just cause and the same to be approved by the Diocesan p. 282. CHAP. X. Many positive precepts without fixed times The practick for times and seasons left to the Churches arbitration Times necessary for Confession when particular persons and consciences are perplexed Times convenient for all Christians 1. When visited with despâ—rate diseases 2. Vpon the undertaking of solemn actions and exploits accompanied with danger and needing special help from God 3. Vpon the receiving of the blessed Eucharist before which Confession to the Priest is alwayes Convenient and sometimes necessary and the neglect thereof in some cases damnable p. 295. CHAP. XI All convenient secrecy apprimely requisite in the Confessary Suspicion of discovery a great enemy to confession Sins already committed with expressions of grief to be concealed The Schoolmen bringing sins de futuro to be committed within the compass of the seal The damnable doctrine of the Jesuites that Treasons and Conspiracies yet plotting against Church or State and confessed to the Priest ought to be shut up in privacy The odious consectaries and inconveniences thereof Examples of sundry Confessors revealing treasons detected in Confession The preservation of Prince Church or State to be preferred before the secrecy of the Seal Sins opened in confession the concealment whereof complieth not with the Priests fidelity to his Prince and Countrey to be discovered Marriage in the Clergy no prejudice to the lawful secrecy of the seal especially if the penalty of the old Canons against the violaters thereof should be revived p. 300. CHAP. XII An Historical relation of the Canons and Constitutions of the Church of England concerning Confession and the practice thereof by some of the chief Members in the same p. 312. OF CONFESSION OF SINNE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BE perswaded industrious Reader to stand a little at the Gate and receive this light in the Porch lest a scandal may be taken where none is given The subject the Author of this ensuing discourse treateth upon is a duty of late times laid aside and which through the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sluggishness of our devotion hath waxed old as it were and wasted it self but now beginneth to peep out from under a cloud of many abuses Inertiâ Caesarum quasi consenuit atque decoxit nisi sub Trajano Principe movet lacertos c. Florus Prolog histor and the sinews thereof requickned with spirits and motion as the Historian said of the decayed Empire of Rome And because the practice thereof is no whit plausible to flesh and bloud it is likely to be opposed by all such that are not guided by the Spirit He foreseeth also that some though otherwise well minded may herein be contrary-minded which may well come to pass by not looking narrowly into the duty it self covered under a mass of inordinances and thereupon crying down the duty because of the abuse But his hope is they will be better perswaded when they shall perceive the same to be defecated and disabused The matter it self is of no small importance and conducing to Repentance foâ— sin and Râ—mission And herein a great and learned Antiquâ—â—y said truly that the chiefest point of the Ecclesiastical state and function it taken up in Repentance it self the use and administration thereof Ecclesiasticae rei functionisque praecipua pars poenitenâ—ià â—jusque usu administratione continetur Dionys Petav. animadvers in Epiphan haeres 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 1.10 His care hath been most in separating betwixt the light and darkness the thing it self and the abuse thereof and his aim the reviving of this discipline as it was
confession unto him is sufficient without any external declaration thereof before man reasoneth thus Let no man say to himself I do it secretly I do it before God Nemo sibi dicat occultè ago apud Deum ago novit Deus qui mihi ignoscit quia in corde ago Ergò sine causa dictum est quae solveritis in tâ—rra erunt soluta in coelo ergò sine causa sunt claves datae Ecclesiae Dei srustramus Evangelium Dei frustramus verba Christi promittimus vobis quod ille negat nonne vos decipimus Aug. hom 49. ex 50. cap. 3. God who pardoneth me knows that I do it with my heart was it therefore spoken without cause whatsoever you shall loose on earth shall be loosed in heaven are the keys therefore without cause given unto the Church of God do we frustrate the Gospel of God do we frustrate the words of Chrâ—st do we promise that to you which he denieth you do we deceive you There is not I think any Christian living that dares to gainsay confession unto God or the promise of forgiveness annexed thereunto Let not then good people such Divines be mistaken as to withdraw you from confession unto God when they send you unto men They put you not out of the way but instruct you in the same think not then that by so doing you go from God to man but by man to God for your way you may misse of for all your pretended skill and need a guide and being in your journey may be to seek and doubtfull of your way may ask of man where it lyeth And if you stand so much of your immediate accesse unto God and mercy either deny the means which God hath appointed or censure him of weakness for instituting such means of so small use that the end may usually be attained without them Indeed the poor esteem of Reconciliation in the hand of Priesthood is such that Priests may hang their harps upon the willowes and wear their keys under their girdle and there keep them till they rust before any man crave the use So low and flat seem the power of the keys and the promise upon the same which Christ bestowed upon the Church in most peoples eyes as if by this supine neglect of theirs they would frustrate as much as in them lies the Lords own ordinance But more hereof hereafter In the dayes of Leo the first who sate in the Chair at Rome Anno Dom. 440. usque ad an 461. the discipline of publick Exomologesis was become too austere in those dainty times and began to be confined to private walls and ears and for that change sundry reasons are rendred by Leo which shall be alleaged when the institution of Auricular confession is debated therefore after he had given order for the removal of publick confession which he calls improbabilis consuetudo a custome not to be allowed of he resolveth That it is sufficient if the guilt of mens Consciences be declared in sâ—câ—et confession to the Priests alone Ne de singulorum peccatorum genere libellis scripta confessio publicè recit tur cùm râ—atus conscientiarum sufficiat solis Sacerdotibus indicari confessione secreta sufficit illa Confessio quae primùm Deo offertur tum etiam Sacerdoti qui pro delictis Poenitentium etiam precator accedit Leo Epist 80. ad Episc Campan And concludeth that Confession to be sufficient which is tendred first unto God and then unto the Prâ—est who comes in as an intercessor for the sins of the Penitent Next to Leo the first of that name I place Gregory the first of that name and Prelate of the same Sea also who alluding to the raising and rising of Lazarus from the Grave saith thus To Lazarus it is saâ—d come forth Lazaro dicitur veni forà s acsi apertè cuilibet mortuo in culpa diceretur Cur reatum tuum infra conscientiam tuam abscondis sorâ—s jam per confessionem egredere qui apud te interiùs per abâ—gationem lates veniat itaque foras mortuus i. e. culpam confiteatur peccator venientem vâ—rò soras solvant discipuli ut Pastores Ecclesiae ei poenâ—m dâ—beant amovere quam meruit qiu non crubuit consiteri quod secit Greg. hom super Evang. cùm esset Seâ—ò as if it were distinctly said to every one dead in sin why hidest thou thy guilt with n thy Conscienâ—e go forth now by Confession who liest hid inwardly in thy self by dissembling Let then the dead come forâ—h that is let the sinner confesse his sin and when he is come forth let the disciples looâ—e him that the Pastors of the Church may remove the punishment he hadd served that was not ashamed to confesse what he had committed Alcuinus born in this â—sle of Great Britaine Joan. Mâ—jor de Gest Scotorum lib. 2. c. 13. and deputed Professor at Paris by Clarlemaine who laid the foundation of that Vniversity who writing to the Scots his Countrey-men and commending much their chast conversation amongst their secular affairs nevertheless blameth them for not resorting to Confession in this sort It is said that no man of the Laity will make his confession unto the Priâ—sts Dicitur nâ—minâ—m ex Lâ—icis suam velle confâ—ssionem Sacerdotibus dare quos à Dâ—o Christo cum sanctis Apostolis ligandi solvendique potestatem accepâ—sse credimus Alcuin Epist 23 edit Henr. Canisii whom we bel eve to hâ—ve received from Christ who is God the power of binding and loosing together with the holy Apostles As in Scotland the inhabitants are censured for their remisness So in England some about the same time are commended for the practique of Confession and namely one Adamantus in Bede that being much terrified for grievous sins committed in his youth He resoâ—ted unto a Priest by whom he hoped the way of salvation might be shewed unto him Accedens ad Sacerdotem à quo sibi sperabat itâ—r salutis possâ— demonstrari confâ—ssus est reatum suum petiitque ut consilium sibi darâ—t quo pâ—ssit sugâ—re à ventura Dâ—i tra Bed hist Angl. l. 4. cap. 24. he confessed his guilt and intreated that he would give him counsel whereby he might flye from the wrath of God which was to come And in Ireland for the glory of his Majesties Dominions Saint Bernard witnesseth That Malachias did of new institute the most wholesome use of confession Usum saluberrimum confâ—ssionis de novo institâ—it Bern. in vita Malac. which before his time the Irish were ignorant of or did neglect Add hereunto what Joannes Major saith of a Monâ—stery up in Bedes times where he professed That before the death of any Religious person in that Covent theâ—e was a strange sound heard In Monasâ—â—â—io M â—ostâ—si antâ— moâ—â—em sonum mirab lâ—mâ—â— tâ—mpâ—â— vel claustro se audire dicunt qui alicuius Religiosi moâ—tis est nuntius proptâ—rea ad confâ—ssionem omnes
doctrine And again Verily there is not any means more excellent to humble a proud heart nor to raise up an humble spirit then this spiritual conference betwixt the Pastor and his people committed to his charge Pag. 766. if any sin trouble thy conscience confesse it unto Gods Minister ask his counsel and if thou doest truly repent receive his absolution and than doubt not but in soro Conscientiae thy sins be as really forgiven on earth as if thou didst hear Christ himself in foro judicii pronouncing them to be forgiven in heaven Luke 10.16 Qui vos audit me audit try this and tell me whether thou shalt not find more ease in thy conscience than can be expressed in words Reformed Churches of Germany did profane men consider the dignity of this divine calling they would the more honour the calling and reverence the persons Thus is the doctrine of the Mother justified by her children Nos confessionem retinemus praecipuè propter absolutionem quae est verbum Dei quòd de singulis authoritate divina pronunciat potestas Clavium quare impium esset ex Ecclesia privatam absolutionem tollere neque quid sit remissio peccatorum aut potest is Clavium intelligunt si qui privatam absolutionem aspernantur Augustan Confess and lest any should think our Church and Divines stand here alone I will adjoyn some forraign testimonies The Doctrine of the Protestants in Germany is related in the Augustan Confession thus We retain confession chiâ—fly for absolution which is Gods word that the power of the keys denounceth by authority divine of each person in particular wherefore it were wickedly done to take private absolution out of the Church nor do they understand what remission of sins or the power of the keys meaneth if so be they contemn private absolution And the manner observed in the German Churches is set forth by Chemnitius thus The use of private Confession is with us preserved Privatae Confâ—ssionis usus apud nos servatur ut generali professione peccati ex significatione poenitentiae petatur absolutio cumqâ—e non sine judicio usurpanda sit clavis vâ—l solvens vel ligans iâ— privato illo colloquio Pastores explorant Auditorum judicia an rectè intelligant de pâ—ccatis exteâ—ioribus interioribus de gradibus pâ—ccatorum de stipendio peccati de fide in Châ—istum deducuntur ad considâ—rationem peccatorum explorantur an scriò doleant de peccatis an iram Dei timeant cupiant illam â—ss â—â—ro an habeant propositum emendationis interrogantur etiam si in certis quibusdam pâ—ccatis haerere existimantur traditur ibi doctrina exhortatio de emâ—ndatione quaeritur vel consilium vel consolatio in gravaminâ—bus conscientiae tali â—onfessioni impartitur absolutio Exam. Conc. Trid. part 2. pag. 195. that upon a general confession of sin and intimation of Repentance absolution may be desired and since that the keys whether binding or loosing may not be used without judgment in that private conference the Pastors sift into the discretion and judgment of their Auditors whether they rightly undeâ—stand betwixt internal sins and external as also the degrees in sin and the wages thereof and of faith in Christ they are brought into a consideration of their â—ffences they are tried if they truly repent thâ—m of their sins and stand in awe of Gods wrath and desire to flie from the same If they have any purpose of amendment they are further interrogated if any particular sins stick upon them the doctrine and exhortation to amendment is there dâ—livered counsâ—l and consolation is there sought for overburthened consciences and upon such a Conf ssion there is granted an absolution Beatus Rhenanus B. Rhenanus a great Secretary to ancient learning treating of private confession and from whence it derived its original Quà m solubâ—rrimâ—m esse nemo potest inficiari si morositatem scrupulositatem nimiam amputes Quid enim per Deum immortalem utilius habere possit Ecclesia ad continendam disciplinam Quid commodius quà m privaâ—am istam confessionâ—m ad populum in necessariis erudiendum ubi horâ—lae spatio plus prosicit Laicus quà m triduanâ concione Mihi libet disciplinae encomium apud Câ—prian accommodare confâ—ssioni ut dicam eam retinaculum fidâ—i ducâ—m itineris saluâ—aris somitem nutrimentum bonae indolis magistram virtutis B. Rhen. praefat ad Tertull. de poenit falls into these words Which no man can deny to be very wholesome if too much austerenesse and scrupulosity therein were cut off for in the name of God what can be more profitable to uphold Ecclesiastical discipline What more fit than private confession to instruct the people in points necessary to be known where a Lay-man shall be more edified in an hours space than at a three-dayes Sermon May it be lawful for me to bestow the praise Cyprian hath of Discipline upon confession and to call it the retentive of faith the guide of a saving journey the seed and nursery of good behaviour and the mistress of virtue I am not ignorant that the Treatise it self containing this passage is by express order from Index Expurgatorius taken off the file Argumentum libri de poenitentia totum expungatur nam commodè repurgari non pâ—tâ—st Ind. expurg Mâ—driti 1584. as a discourse not capable of a Roman salve but needing the spunge throughout with a deleatur Their handling of Authors old and new is much like the Turkish policy in depriving Christian Parents of their Children and those infants of their virilities by castrating them and training them up to be Janizaries and persecutors of their own unknown bloud and Religion Such are their dealings with the Doctors of the Church cutting off their mascuâ—ine expressions and setting them against themselves in their own tenets also Calvin hath left his mind behind him thus Although Saint James hath not named any man into whose bosome we may empty our selveâ— Tamâ—tsi Jacobus neminem nominatim assignando in cuâ—us sinum nos exponâ—remus libâ—rum permittit dilectum ut â—i consiteamur qui ex Ecclesiae grege maximè idonâ—us suâ—rit visuâ— quiâ— tamea Pastorâ—s prae alâ—is ut pâ—urimùm judicandi sunt idoâ—â—i potissmùm etiam nobis eligendi câ—â—â—t dico autem iâ—eò prae aliis apposiâ—os qâ—iâ— Ministerii vocationi nobis à Dâ—o dâ—signantur quorum ex ore erudiâ—mur aâ— subigenâ—a corrigendâ— peccâ—ta tum consâ—â—tâ—â—â—â—m ex veniae si lucia pâ—rcipiamus Id officii sui unusquisque fidelium memâ—â—â—it si ita privatim angitur afflictatur pâ—ccâ—tâ—â—um sensu ut se explicare nisi alieno adjutâ—◠〈◊〉 â—â—queat non nâ—gligere quoâ— illi à Dâ—â—â—â—â—fferturremedium nempâ— ut ad se subâ—â—â—uâ— privatà confâ—ssione apud suum pastor mutatâ—â— ac solatia siâ—i adhibâ—â—â— privâ—tâ—m â—â—us oâ—â—ram imploret â—uâ—us officium est publcè privatim populum
Dâ—i Evangelicâ—i dâ—ctâ—â—â coâ—solari Calvin Instit lib. 3. cap. 4. Sect. 12. leaving the choise free of any we shaâ—l think meetest within the fold of the Church yet because the Pastors usually are deemed more fit than others therefore aâ—e they to be chosen above others I sâ—y to bâ— 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 coâ—rect 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 ut nostras infirmitates alter alteri communicantes qâ—icunque 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 premitur consolationéque peccatorum remissione indiget ad ipsos tanquam praesentes Christi legatos mandato reconciliationis praeditos recurramus eis 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-prâ—ssed 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 Iâ— fau't distinguer entre la â—hose la corruption qui la suit laquelle il saudra retranchâ—r laissant la chose mesme non la prohiber Da. Buchanan I. 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 of 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 above was very sweet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenaeus Deipnos lib. 2. pag. 43. but that which remained at the bottome very salt and brinish some things flow good therein but the Roman dregs
our sins and the circumstances Moreover who can well endure such hard load to be laid upon the Conscience and so sorely pressed without special warranty from Gods word Luther charged the Pope with this tyrannical imposition without any shadow of authority from holy writ Si res haec fuisset ab hoc Pontifice nuper inventa potuisses illam multò quidem inculpatiùs ejus imputasse tyrannidi verùm cùm à vetustissimis eisdem eruditissimis atque sanctissim's authoribus nec sine Scripturarum testimoniis apertissimè traditum sit frustrà tyrannidem ejus accusas pag. 146. Bishop Fisher confesseth the charge in part to be true if Leo X. then Pope had been the first bringer in thereof but he dischargeth him and laieth it upon the most ancient learned and holiest Authors and that not without testimonies from the Scripture That Prelate saith it but he or some for him must shew it else his assertion will prove a scandall to those ancient and learned worthies Tam apertissime tradita a thing so evident and we so blind that cannot see it sure too much transparency of light hath dazled us We would gladly know for our reverence to ancient learning where not onely any but any one of those Ancients have delivered that all sins with their circumstances are upon pain of salvation to be distinctly confessed to a Priest and that by express order from the Word of God This doctrine of the Church of Rome is sans parallel to any passage of Scripture or testimony of any Father Bellarmine its a chance else would have lighted upon those ancient Records if any such had been extant who of the old Councils saith thus The testimonies of the Councils which we all age Testimonia Conciliorum quae adferemus etiamsi non apertè contineant confessionem esse juris divini contâ—nent tamen antiquam consuetudinem saepè etiam indicant necessitatem confitendi Sacerdoti Bell. l. 3. de Poen cap. 5. although they do not clearly contain confession to be of divine right nevertheless they contain an ancient custome and ofttâ—mes shew the necessity of confessing unto a Priest The contents of this testimony can afford but small comfort and for the Fathers the same man saith thus Although the Fathers say not in express words Confession of all sins to be necessary by divine right Tametsi Patres quos citat Chemnitius non dicant disertis verbis confessionem omnium peccatorum necessariam esse jure divino tamen neque disertis verbis dicunt confessionem omnium peccatorum non esse necessariam jure divino Id. ib. cap. 11. so neither do they say in express words that confession of all sins is not necessary by divine right 'T is true he saith these words of such Fathers as are produced by Chemnitius which are in effect all that are alleaged by himself as by collation may appear And a negative proof from authority will be thought too slack to prove a positive doctrine and in Schools too weak an argument Confession is necessary by divine Law because the Fathers say not to the contrary Affirmative conclusions urged de fide and upon the extremest penalty must be deduced from positive and clear testimonies else their credit may be worthily suspected and how defective this particular is in proofs I appeal to all Pontificious Writers and indifferent Readers yea Canus confesseth that this conclusion Conclusionem Mathematicâ demonstratione planè exploratam haberi non posse afferuntur argumenta quae probant consentanum esse ità fieri oportere Canus Relect. de poen part 6. pag. 902. viz. for the confessing of every particular sin cannot be found out by any Mathematical demonstration but faith being supposed such arguments must be trusted unto which prove it convenient so to be How comes it then to pass that this point is concluded to be necessary where the arguments it stands upon prove it onely convenient and why should that be exposed to be performed upon utmost peril which is at the most but probably confirmed Precise Conclusions de fide must rest upon sure foundations and where salvation and damnation is set upon the head of any precept the same must be evidenced with a constat quod erat demonstrandum as certainly as any Mathâ—matical demonstration 2. Enumeration of every sin a matter of impossibility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil hom 19.3 Our second exception is the impossibility in rendring so exact an account of every sin with the appendix of several circumstances That Law is rejected as Tyrannical or foolish that injoyneth impossibilities It is impiety to affirme the precepts of the holy Spirit to be impossible saith great Basil To confess alwayes before we come to the Communion Bishop Montagu appeal pag. 301. is ofttimes saith the learned Bishop now of Norwich a matter of impossibility to do even impossible to do with particular enumeration of each sin and special circumstance in each sin Aquinas and Scotus saith Beatus Rhenanus two Aquinas Scotus homines nimiùm arguti confessionem â—odiè talem reddiderunt ut Joan Geillerius gravis Sanctus Theologus apud suos saepe testatus sit ut secundum illorum dâ—uteroseis impossibile est consiteri Arg. in Tert. de Poenit. and too subtile disputants have brought confession to such a pass at this day that John Geiller a grave and holy Divine often testified unto his friends that according to their rigid observances it is impossible to make Confession So by these mens inventions and curious injunctions to say no more that which was at first an ease to relieve is now become a snare to intrap the conscience Ignorant and importunate Physicians saith Cassander casting snares upon the peoples consciences Ignari importuni Medici conscientiis hominum quas extricare levare debeant laqueos injiciunt Cassand Con. art 11. which they ought to unwrap and set at liberty And so it must needs be for our sins are as numberless as the sands and though we should be as exact computists as Clavius was who hath cast up into one summe how many graines of sands will fill up the vast concave betwixt earth and heaven we may be out in our account of sin We must not saith Canus put them that sin often to their Arithmetick Non oportere eos qui saepe peccant ad Mathematicos numeros peccatorum multitudinem exactè redigere difficilis sanè propositio sed vera quia vix possibile est iis qui semel in anno consitentur certum numerum peccatorum recensere Canus suprà to bring in an exact number of their offences It is an harsh but true proposition that it is scarce possible for those which confess but once a year to recount the true number of their offences To this end David prayed as well to number his sins as his dayes and was I suppose as scrupulous to confess and lament them as any of our
the lips of the Penitent proceed we now to speak of the Confessary as it relates to his ears who is to receive into his custody and discretion the sad narration of a sinners life and to promote the just designs and purposes the penitent aimâ—th at Of great and necessary importance this practice must be as much opposing our native pride in turning the best side outward and beautifying our external carriage like the Pharisees clensing the outside of the platter never taking notice or at least caâ—efuâ— that others should not of our inward corruption Verily to subdue this inbred tumour and natural Typhon so far as to lay aside shame and to lay open our sins to discover our offences and to diminish our reputation it must needs be the end is heavenly when worldly respects are thus troden under foot to accomplish the same As when David strip'd himself into an Ephod 2 Sam. 6.21 22. and danced before the Lord in the Ark and was for the same derided by Michal as shamefully uncovering himself in the eyâ—s of his handmaids answâ—red It was bâ—fore the Lord I will yet be more vile than thus and will be bâ—se in mine own sigâ—t and of the maid-servants wâ—ich thou hast spoken of of them shall I be had in honour So it is with a devout Penitent for how ever he may by discovering himself thus be exposed to the scoffs and jeers of irreligious and profane Michals yet he knoweth before whom he doth it in the presence of the Lord and that in so doing he shall be had in honour of the Lords servants his Priests therefore he resolveth vilior adhuc fiam I wâ—ll become yet more vile than this for with me to confess my sin is nothing so vile as to commit and blush more entring into the stewes than coming forth abâ—sing my sâ—lf in mine own sight to become pretious in the Lords eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.1 When therefore sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compassing and b setting the sinner abâ—ut beleagring his soul he fiâ—ds it not in his own pâ—wer to raise the siege nor to explicate and unfold himself from such ingagements when the Conscience is insnared and perplexed and can find no peace at home In such cases the sinner hath recourses unto the Overseers of his soul for help aâ—d ease and freedome as the nature of his disease requâ—reth as to a 1. Ghostly Father indulgent to his Childâ—en 2. as to a Physician careful of â—is Pâ—tients 3. as an Advocate and Counsellor able to direct and protect his Clients and lastly but chiefly as uâ—to the Priest whose office is to grant absolution to the truly Penâ—tent So that to the wounded Conscience here is a Mâ—dicine to the perplexed counsel to the dejected comfort and to the distressed pardon The sting of sin is lost by the power of absolution the filth of sin is purged by the Laver of tears the wages of sin struck off by the Intercession of the great Advocate the deceitfulness of sin d sâ—â—vâ—red by this Counsellor and the danger of sin prevented by the bâ—lme of mercy A Physiciâ—n is sought unto for healâ—h and sometimes for remedy A Lawyer for advice and counsel A friend for consolation A good Priest is virtually all these and somthing more thy spiritual Physician against spiritual diseases healing them by application of thy Saviours merits and prescribing rules for thy direction and remedy against sin Thy spiritual Advocate to counsel thy soul in such cases to plead thy cause before the supreme Judge and which crowneth all he is the Lords Steward and Deputy in his name to reach forth unto thee pardon and absolution These and such like to these are the motives inducing a sinner to deposit his mind and heart to the Dispensers of the Mysteries of God viz. 1. upon hope of Physick restaurative and preservative to heal his soul and to continue the same in health 2. of good advice to demean and behave himself for future times 3. and above all upon the hope and comfort of absolution these are his inducements and to be now treated of And therein the last shall be first Nemo potest benè agere poenitentiam nisi qui speraverit indulgentiam Ambros as the chiefest and choicest motive to confession of sin namely the virtue and power of absolution inherent in the Priestly office and Ministery that saying of Ambrose being true None can be truly penitent but upon hope of Pardon SECT I. The Contents The vulgarly disesteem of the power of absolution in the hand of Priests Keys diverse Of 1. Authority 2. Excellency 3. Ministery The office of the Ministerial key in discerning and defining Ecclesiastical and conscientious Consistories The gift of Science in the Priest not properly the key but the Guide Absolution a judicial act Magistrates Spiritual and Temporal distinguished in their jurisdiction and ends Bonds of sin culpable and for sin Penall Satisfaction expiatory vindictive God forgiveth sins properly and effectively The Priest by way of application and notice as also dispositively qualifying by his function sinners for the same in which he proceedeth as a subordinate Cause both declaratively and operatively The Priority of binding and loosing on earth to heaven in respect of the sensible apprehension in the Penitent not of the purpose and operation in God Power of Absolution primitive in God in his Ministers derivative and delegate A Penitent absolving himself by the finger of Gods spirit in what sense The power of binding in the Church rather privative than positive and declarative onely IF the Priests and Ministers of the Gospel were not in Commission to enquire to hear and to take some order about the sins of the people their function were to as little purpose and as little to be esteemed as the Lutins of the times account it for as in the time of Galen they expressed weak-men under the title of Scholasticks Cujacius so are Priests entituled by the Hot-spurs of this age as silly and contemptible meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and John a Nokes Could men live without sin or enter into heaven with sin or having sinned stand in need of no grace to amend of no gift to repent and in fear of no Deity to be reconciled or were the wounds of sin so little as to heal up of themselves without any further plaister or were there no law that there might be no transgression or if a Law with no great penalty to be inflicted upon the transgressors head or if the penalty were great yet the Law-giver of small power to inflict the same there could be no great necessity to erect this Court of Conscience the matter thereof no great consequent and the Censures viz. reteâ—tion and remission of sins of no great importance and sinners discharged of further suit and service And the Priests might do well with Gallio to care for none of these things and do drive the attenders from these
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 lost favour of God unto the transgressors of his laws Thou then whosoever thou art that disesteemâ—st 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 vâ—lifie 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 Exod. 2.14 Quis te constituit Judicem Who hath made thee a Pâ—ince and Judge over us though his intents be onely to part the fray betwâ—xt God and the sinner and set them at peace as Moses betwixt his countrey-men And as Korah and his complices said to Moseâ— and Aaron Ye take 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. â—4 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 Devils 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 issueâ—h and to whom it is directed 2. what are the actâ— 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 meâ—aphor of the keys saying I will give unto thee the keys of the Kinâ—dâ—m of heaven and whatsoevâ—r thou stalt bind on earth shall be bound in heaven and whatsoever thou shalt lâ—ose on earth shall be lâ—osed iâ— heaven a power of great latitude and extent equivalent in the opinion of Saint Chrysostome as to give the places on his right and left 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 are imployed 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 inâ—o Shebnahs 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 Revel 3.7 These things saith he that is holy that is true he that hath the key of David he that openeth and ro man shutteth that shutteth and no man openeth with this difference the word house omitted in the latter Discrimon est quod illud videtur inferioris Ministri puta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idque tantùm in familia Davidis hoc supremi Gubernatoris atque quidem totius râ—gni Brightman Apocalyps cap. 3. 7. and that advisedly to distinguish betwixt the Type and the Truth Eliakim and Christ in Him 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 exiled 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 sinners 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 shutteâ—h 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 for in Princes Courts the key is the ensign of that Office because unto their trust is committed the Ministery of Reconciliation 3. Clavis Ministerii of this key Saint
Ambrose thus Behold sins are forgiven by the holy Ghost Ecce quia per Spiritum Sanctum peccata dònantur homines autem in remissionâ—m peccatorum Ministerium suum exhibent non jus alicujus potâ—statis exercent neque enim in suo sed in Patris Filti Spiritus Sancti peccata dimittuntur isti rogant divinitas donat humanum enim obsequium sed Munisicentia supernae est potestatis Ambr. l. 3. de Spir. S. cap. 19. but men contribute their Ministâ—ry toward the Remission of sin but exercise no right of any power for sins are not remitted in their name but in the name of the Father the Son and the Holy Ghost they supplicate and pray God grants and pardoneth the service is from man but the bounty from an higher power So then the higher power is the key of authority and the humane service is the key of Ministery These several keys were well known to Scotus who writeth thus Judicial authority in censuring heaven to be open or to be opened to any man or not Authoritas judiciaria sententiandi coelum huic aperiendum vel apertum esse tripliciter intelligitur 1. Authoritas simpliciter principalis solius Dei 2. Non Principalis sed praecellens solius Christi quantùm ad duplicem praeeminentiam 1. unam quidem in universalitate causarum judicandarum 2. aliam in firmitate sententiae definitivae utraque praeeminentia potâ—st convenire illi qui omnia merita demerita novit quae sunt causae propter quas coeluÌ„ est aperienduÌ„ vel claudenduÌ„ habet etiaÌ„ voluntateÌ„ inseparaâ—iliter conformem justitiae divinae propter primuÌ„ potest in omnibus causis sententiare quia omnes novit propter secundum potest ejus sententia simpliciter esse firma irrevocabilis quiâ— semper justa Non potest haec Clavis esse in ecclesia Militante qâ—ia nullus in ecclesia novit omnes causas judiciarias nec habet voluntatem immutabiliter justam 3. Particularis quantùm ad causas cognoscendas infirma quantum ad sâ—ntentiam seâ—â—â—am puta quia ipsa fit aliquando revocabilis si quâ—ndo pâ—â—eter legem divinam judical poâ—â—st ergò esse in ecclâ—sia una clavis coâ—â—um aperiâ—ndâ— sc autoriâ—â—s sâ—ntentiandi parâ—iculâ—â—itâ—r non irrevocabâ—liter coelum essâ—â—peâ—tum Scâ—t l. 4. dist 19. Sect. Haec secunda is understood in a threefold sense 1. as the most principal and absolute residing in God onely 2. not as the most principal but a very excellent authority appertaiâ—ing unto Christ by a double preeminence which he hath 1. over all causes as one who knoweth all mens hearts and can judge thereof 2. in the validity of his sentence definitive as ever just and never to be repealed whâ—ch prerogative can onely sort with him who knoweth how well or ill all men have deserved for heaven stands open and shut towards us according as our deserts are as also in regard the will of Châ—ist is and evâ—r was undividedly conform ble to divine justice for the first reason Hâ— may be a Judge in aâ— cauâ—es who know th all things anâ— for the second h enâ—â—nce is firm and iâ—â—vocable bâ—cause alwayes just The militant Church is not capable of this key bâ—cause there is not any member in that Church endowed with so ample iâ— ellectuals as to know alâ— causes nor hath a will so confirmed in justice as therein to be immutable 3. There is a particular authority to hâ—ar causes but weak to give sentenâ—e and is many times revocable as pronouâ—ced besides the lâ—w of God there mâ—y bâ— then in the Church a ceâ—tain key to open heaven that is the authority of sentencing in particular and yet heaven not irrevocably open unto any Thus much Scotus from whose testimony clearly stream these deductions 1. The Ministerial key in the custody of the Church is not so ample and firm as that excellent key which is upon Christs shoulder and those words As my Father sent me so send I you relate to the certainty of the Commission and not to the extent thereof 2. That there is not in the Militant Church therefore not at Rome such a key as can fit all wards or such a Judge as can take cognizance of all causes nor is there that Oecumenicâ—l jurisdictâ—â—n â—ntituling Rome above all and unto all nor do all causes turn upon that Rota 3. That there is no mortal Judge either Ecclesiâ—stical oâ— Civil so confirmed in justice Clavis triplex 1. Authoritatis istam habet solus Dâ—us qui solus dimittit peccata authoritativè 2. Excellentiae qâ—aÌ„ solus homo Christus habâ—t in quâ—ntum â—ssctuÌ„ Sacramâ—â—tâ—rum potâ—st â—â—re siâ—â— Saâ—ramentis 3. Clâ—vis Ministerii istâ—m clavem habent Sacerdotâ—s per quam ligant sâ—â—â—â—nt Raymond sum tract 4. de Poenit. but that he may swerve and deviate from that rule Nullus in Ecclâ—sia saith Scotus In the Church no not one but hath a will subject to change the Pope then that boasteth of the infallibility of his keys either is not of the Church or above it And as this Schoolman hath expressed the differential properties of these keys so a Canonist the several titles and persons to whom they appertain The kâ—y saith be is tripartite 1. of Authority and that is in the hands of God alone who onâ—ly forgiveth sins wâ—th authoâ—ity 2. Of Excellency wh ch the man Christ hath insomuch that he without the Sacraments can confer the effect and benefit of the Sacraments 3. Of the Ministery and this key is in the custody of the Priests by virtue whereof they bind and loose The Church then must rest contented and good cause she hath so to do with this Ministerial key for the first authentical key posuit pater in potestate sua the Father hath put in his own power for the excellent key omnem potestâ—tem dedit filio he hath given that power to his Son and for the Ministerial kâ—y habemus thesaurum istum in vasis fiâ—â—â—ilibus 2 Cor. 4.7 we poor Clergy-men are rich in this treasure thâ— vessels containing the same are earthly but the key is from the Lord and heavenly the excellency of this power is from God the Ministery from us onely And thâ—t we may not be thought â—o accomplish any thing as from our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil Com. in 1 Cor. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that every one who seeâ—h it may say it is wholly of God niâ—ping withall the false Apostlâ—s who ascribed all unto themselves as Theophilact piously admonishâ—th And indeed we need not be ambitious of further dignities God having highly honoured our Order with this depositum for to whiâ—h of the Angels said he at any time To thee will I give the keys c. and whaâ—soever ye shall bind on earth shall be bound in heaven c. Ignem veni mittere in terram
potestas judicandi non est justitia immo potest esse sine justitia ita potestas vel authoritas cognoscendi in aliqua causa potest esse sine cognitione aliqua Scot. lib. 4. dist 19. whereby they have power to make inquisition into and examine the case or the Penitent as a man that standeth by may know as much Law as he that sitteth upon the Bench although he hath not a Commission to examin the truth of a cause then in question according to his skill as the Judge hath for saith Scotus that authority whereby the Judge possesseth himself with the true information of the matter depending although it may require skill and discretion to manage the same aright even as the key of power requireth justice in the right use thereof notwithstanding as the power to judge is distinguish d from Justice and may be found where there is no justice as in Pilat so the power and authority to take cognizance of a cause may ofttimes be without any discretion or science at all as in Festus and Felix Saint Pauls Judges the gift then of knowledge and understanding is not the key but the guide thereof and the authority rightly placed when a man of understanding is in place 2. Clavis Potestatis The Second is the Authority of censuring or the key of power which we call the power of absolution consisting in the solemn denunciation of the Sentence for the former key which investeth the Priest with authority to discern Claves sunt discernendi scientia potentia judicandi i. e. solvendi ligandi usus harum Clavium 1. discernere ligandos solvendos 2. dâ—in ligare solvere Magistr l. 4. dist 18. and examine between leprosie and leprosie is but preparatory maturing onely and ripening the sinners case for sentence Judicium sumitur prout significat actum Judicis ut Judex est jus decit i. e. juridicam sententiam pronunciat Apol. pro Jure Princip pag. 173 174. final determination being the scope thereof wherein the Priest after a full notice and examination of the sinners case and comparing the same with the law of God the rule to direct his hand and key judgeth according to that law and pronounceth the sentence judicial I say as delegated from God whose Commissioner for such causes he is and proceedeth not as a Witness to give in Evidence nor as a Herauld or Crier or Pâ—rsevant to make intimation of the Magistrates decree as a Messenger onely but as a Judge though subalternate clothed with authority from Christ and Christ from his Father to give the sentence The Father saith Chrysostome hath given all power unto the â—on and I see thâ—t they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 6. p. 16. the Priests to have bâ—en made partakers of all that power by the Son for witnesses discover and declare the fact and Judges proceed aâ—cording to their evidence for example whether such a Murder were committed or no the eye-witnesses are the evidence as present and observing the fact although the Magâ—strate denounce the sentence and punishment The Penitent then becomes a selfe-accuser and witness and the Priest turns the key according to Gods law whose Deputy and Steward in that case he is Nor doth this power to be a Judge contradict his office as a Minister for as Magistrates are the (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.4 Ministerâ— of God and bear not the sword in vâ—in so are Ministers the Magistrates of God and bear not the keys in vain But of this there will be occasion to say something in the exercise of this power whether it be judicial or no. Onely thus as the Magistrate is a temporal M n ster and the end of his power the preservation of publick peace and tranquility so is the Minister a Spiritual Magistrate to procure the salvation of souls and the enlargement of Gods kingdome and as the Magistrates sword is Terrestrial punishing evil doers and protecting such as do well so is the Ministers key Celestial binding the obstinate and loosing penitent offenders And it goeth well with Church and State when the Ecclesiastical Ministery and Civil government keep the bounds God hath set them and in truth the mutual incroachments and confusions of these two powers have been the occasions of all the alterations and combustions in Christendome For as when the roof of the Temple rent in sunder not long after followed the ruine of the Temple it self So if these two principal beams and Top-rafters the Prince and the Priest reâ—t asunder the whole frame of Christian religion will be shaken The abuse of the keys hath occasioneâ— the Câ—vâ—l Magistrate to abridg in some cases the lawful use thereof â—nâ— when the Church men began to use them like swords the Sword men seized upon them as belonging to their Regiment Know tâ—en O Priest what the inscription is that is ingraven upon thy k yâ— They are the keys of the kingdome of heaven and remember that he who gave the keys to Peter said unto the same man put up thy sword into thy sheath And let the Magistrate be afraid to draw too near unto this holy ground to handle the Câ—nser and approach unto the Altar or to Usurp upon the true function of the keys 2 Chro. 26.16 which appertain not unto them but unâ—o the Priests that are consecrated lest they participate in the judgment and leprosie of Vzziah As the Spiritual keys are of the kingdome of heaven because they open and shut the same to different offenders Revel 1.18 so are they of Death and Hell too from the dire effects thereof to such as are impenitent for Hell hath gates as well as Heaven and the same key that shutteth Heaven gates openeth Hell and where the gates of heaven are opâ—ned those of hell are shut Now heaven is opened and hell shut when a sinner is loosed and absolved in like manner hell is opened aâ—d heaven shut when a sinner is bound and his sins retained The next thing we are to consider Whatsoever thou shalt bind on earth c. It had beâ—n more correspondent to the Metaphor and use of the keys to have used the termes of opâ—ning and shutting 2 Of Absolution â—ligation as did Esaias the Prophet and John the Dâ—vine but the Holy Ghost hath chosen to express this power under the words of binding and loosing Esay 22.22 Rev. 3.7 to signifie the miserable â—state of such to whom heaven is shut up as remaining bound with the cords of their own sins Nempè ut intelligamus quam misera sit conditio illorum quiâ—â—s Coelum clauditur manent enim ol stricti peccatorum vinculis Contrà verò quà m bâ—ati sunt illi quibus apertum est coelum qui scilicet à filio Dei liberati sunt sint ipsius cohaeredes Beza Annot. in Matth. 16. and contrariwise the blessed condition of those to
sins Where there is 1. preaching 2. next compunction 3. then Repentance 4 afterwards Baptisme 5 and lastly remission of sins atchieved by Peâ—ers Ministery And for the second condition that faith is engendered this way is more than evident for who hath not heard of that of the Apostle Acts 4.4 Fide ex auditu And many of them which heard the word belâ—eved the increase and addition made daily to the Church was by the Apostles planting and watering 't is true the efficacy is from God for neither is he that 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—d quod per Sacerdotes suos facit illius poâ—â—stas est Pacian ad Sympron Epist 1. God would never threaten the impenitent except he were minded to pardon the Penitent But it will be said God onely can do this very true but that which he 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 dâ—mittunt 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 forgâ—veth sin By the Word and Sacraments doth the Priest dispose and prepare sinners for repentance thereby to make them capable of forgiveness and doth actually apply unto such as are so disposed absolution and forgiveness first chafing and preparing the wax to receive the seal and when their hearts are l ke wax 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 ponuâ—t obicem that hinder not by unbelief or impenitency So the Minister in the first place disposeth to repentance and then applieth pardon to them that repent and as it appeared in Davids câ—se upon whom the reproofs discharged by Nathan fell liâ—e claps of thunder 2 Sam. 12.13 the King thereupon truly humbled to repentance breaks forth into tears and confession which Nathan apprehending comforts him with the sweet news of pardon and absolution And this is all we can safely afford unto the Priest whose care must be not to exceed his instructions and to take that which is his own and to go his way Thou wilt say the words of his Commission give him further and more ample authority wherein the Priest hath power not to apply meerly but to absolve not to bear witness but to bind and so farr that Heaven shall not onely ratifie and confirm but second and answer his definitive resolves upon which surmise Hilary thus addressâ—th himself to Saint Peter O blessed Porter of heaven O Beate Coeli janitor cuâ—us arbitrio claves aeterni aditûs traduntur cujus terrestre judicium praejudicata authoritas sit in coelo ut quae in terris aut ligatâ— sunt aut soluta statuti ejusdem conditionem obtineant in coelo Hilarâ— 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 stâ—tute should be of force in heaven also And Chrâ—sostome affirmeth the Priests throne to be founded in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom 5. p. 152. and he that averreth the same is the very king of heaven himself saying whatsoever ye shall bind on earth c. what can compare or be equal with this honour heaven takes the principality or beginning of judgment from earth The Lord followeth his servant and look what the servant judgeth below the Lord confirmeth above For the clearing of these evidences there are three points to be debated 1. If the Priest can be said to be an author or doer of absolution 2. How and when his sentence is ratified in heaven 3. And then how and in what sense these Fathers can rightly affirme and which the words of Christ seem to import The Priests censure on earth to have the precedency and to take place of heaven and to these the resolutions succinctly follow 1. To the first we affirme that the Priest doth discharge his function Priests absolve Operativè not onely declaratively as a Messenger but operatively as a causer and procurer of absolution but a Causer after his kind because he laboureth in the work of the Ministery such as take pains in planting and watering the Lords husbandry are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.9 labourers together with God And as the Apostle styles himself a Father to the Corinthians 1 Cor. 4.15 and that he begat them in Christ Jesus through the Gospel though in the adoption of sons the seed be immortal and the quickner thereof the holy Spirit 1 Tim. 4.16 and as Timothy by his doctrine is said to save himself and them that hear him whereas salvation is from the Lord So are the Priests said to absolve as instruments ordained by God to work faith and repentance for the procurement thereof Revel 16.1 for as in the binding part of their Ministery they are like the Angels in the Apocalypse which pour out the vials of the wrath of God upon earth (a) 2 Cor. 10.6 having vengeance ready agaiâ—st all disobedience and a charge from God to deliver up unto Satan yet are they not the Avengers for to God vengeance belongeth but the inflicters thereof for unto the Priests the execution 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 polluâ—â— hâ—m and the Priest polluting shall pollute him where we translate the Priest shall pronounce him clean and the Priest shall pronounce him utterly unclean for the Priest was not the author of that pollution Haud dubium quin Sacerdos non quò contaminationis author sit sed quò ostendat eum contaminatum qui priùs mundus plurimis
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 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 nisi 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 piissimâ dispensatione Leprosi antequam ad Sacerdotes venirent in via mundati sunt ut ipsi mundatorem suum cegnoscerent 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 Pentecost pag. 401. Omnes concedunt quòd per contritionem veram sufficientem peccatum remittitur sine Sacramento in actu Gabriel l. 4. dist 14. Quaest 2. 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 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 he 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 pâ—eparation 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 fâ—stinavit 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 Rom. 5.10 When we were enemies we were reconciled to God saith the Apostle who was himself a Persecutor and yet reconciled to God and by him whom he then persecuted quoad veritatâ—m but he reapâ—d 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 râ—gâ—rd a thing is said first to be when it is first taken notice of so a Penitent is then said to be fiâ—st 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 doubtâ— 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 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 all promises are but like Ixions cloud flattering our hopes for a season but at last sending us empty away Our God is faithful that hath promised and will never cheat our expectation The promise then was accomplished when Christ said John 10.23 Receive the Holy Ghost whose sins soever ye remit they are remitted unto them and whose sins ye retain they are retained Wherein is a collation of the former power shadowed under the Metaphor of the keys and of binding and loosing which being already sufficiently discussed little remaineth to be spoken save the weighing of the words and the method how they are set and placed And so they are not onely a concession of authority in remitting and retaining sins to certain persons but a ratihabition and confirmation of whatsoever they shall do in the lawful use thereof The Persons therein mentioned are three 1. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the person of the sinner or penitent in Quorum whose sins soever 2. of God in remittuntur they are forgiven but by whom 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God who in his own right pardons sins 3. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Priest in remiseritis ye my Apostles and Ministers there are then three expressed and where three are expressed three are required we cannot rend off one part of the sentence If you leave out the sinner there is no work for remission and if God remission hath no force and if the Priest no ordinary application It is Gods will and ordinance to proceed by the Churches act and to associate his Ministers and to make them workers together with him they cannot be more excluded forth of this than any part of their function and to exclude them is after a sort to wring the keys out of their hands to whom Christ hath given them John 20.21 and to account of their Ministery in what sins soever they shall remit and of their solemn sending and inspiring as if it were an idle and fruitless ceremony And so the Persons are distinct Now the Confirmation of the Priests power is wonderfully expressed also if we respect first the order the Priests remiseritis standeth first and Gods remittuntur second whom the Minister forgives is seconded with Divine remission and it was Châ—ysostomes observation as I have formerly shewed and explicated the sober sense thâ—reof how forgiveness beginneth upon earth and that heaven followeth after so that whereas in prayer and other parts of Religion it is sicut in coelo sic in terra as in heaven so in earth Heaven being made a precedent for earthly imitation here it is sicut in terra sic in coelo as on earth so in heaven as if earth were a fit Pattern for Heaven to follow which how that Father hath amplified as if heaven should derive from earth authority of judging and God come after his servant giving him leave to judge first and himself after and how the same may not be understood as if God did conform himself and censures to the Priests but confirm rather their just proceedings hath been by me formerly mentioned and not now to be rehearsed I come to the next circumstance which is the time remittuntur they are not shall be remitted no delay instantly upon the conception of these words as Naâ—han to David not transferet but transtulit the Lord hath taken away thy sin Thirdly the manner in setting down the words so as if Christ were contented it should be accounted their act and the Apostles the Agents himself but the Patient suffering it to be done For the Apostles part is delivered in the active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imperium obtinâ—o potior superior sum vinco mordicus retineo H. Stephan remiseritis ye shall remit his own in the passive remittuntur they are forgiven and so for the retentive part retinetis whose sins ye retain the Greek signifying to retain with power and force they are retained Fourthly the certainty in the Identity of the word not changing the same for it is not whose sins ye wish pray for or declare to be remitted but whose sins ye remit using no other word in the Apostles office than he useth in his own right It is well observed by Richardus against such as diminish this authority in the hands of the Ministers as if God used them but as Heralds and Criers to declare his pleasure onely Dicunt Apostolicos viros peccata remittendi vel retinendi potestatem non habere cum Dominus hoc dicat dicunt eos tantummodo habere potestatem utrumque ostendendi cum Dominus hoc non dicat Quorum remiseritis inquit peccata non quorum remissa ostenderitis remittuntur eis Rich. de Clavibus cap. 11. Such men say the Apostolical men have not power to remit and retain sins whereas the Lord saith they have and say withall they have onely power to shew forth the same whereas the Lord saith not so Whose sins soever ye remit saith he not whose sins ye shew or declare to be remitted are remitted unto them The words then of our Commission we retain precisely not challenging more than the Lord hath given us which were presumption nor abridging his bounty which were in us either supineness or ingratitude And these words solemnly pronounced by the Bishop are still used and so ever have been are still accounted and so ever have been the very form and soul of Priestly order and institution thereby those Reverend persons exercise that branch of their supereminent power in conferring the holy orders of Priesthood in begetting Fathers not Children Masters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan haer 75. pag. 908. not Scholars in the Church as Epiphanius rightly and this is the word that spiritual seed whereby that Paternity is conceived and brought forth And is it not a wonder that any son of this Mother any member of this Church should envy this power or sleight this gift seeing the Ministers receive not this benefit to their own use put not this Candle under a bushel lock not up this treasure within their own coffers But like the good Scribe bring forth new and old as occasion serveth and like the faithful Apostle That which they received of the Lord deliver they unto you Who then is Paul or who is Apollo 1 Cor. 3.5 Veâ—se 9. but Ministers by whom ye believed You the people are Gods husbandry we the Clergie are labourers together with Gâ—d And are you troubled at the seed we sow or the implements of husbandry we use to make you a fruitfull field ye are the Lords building and we his Builders think you much of our skill and indeavours that you may be edified Therefore whether Paul Verse 22. or Apollos or Cephas or the
aliò debet referri quâ—m ad verbi ministerium locus Matth. 18. ad disciplinam excommunicationis pâ—rtinet quae ecclesiae promissa est Calvin Instit lib. 4. c. 11. Sect. 1 2. and the mention of the keys to be granted again Matth. 18. to Ecclesiastical discipline and excommunication The censure of the Church is Let him be unto thee as an heathen man and a Publican Where it appeareth to be two-fold Matth. 18.17 the greater and the lesser as they are usually termed The lesser excludeth from the Sacrament onely and the greater shutteth out of the Church also and maketh such interdicted persons like unto the Heathen for whom it was not lawful to enter into the Temple or sâ—t foot on holy ground whereas the Publican was admitted to come within the Temple and to make his prayers there And this discipâ—ine is derived from the Jewish Synagogue our Lord investing his Church with the same power There are with us saith a late learned (a) Elias Levita Rabbin three sorts of Anathemaes or censures NIDDUI CHEREM SCHAMMATA Niddui 1. NIDDUI that is elongation which separation was partly voluntary when the unclean betrayed themselves and desired the expiation Niddui sugati in Novo testamento 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immunditia menstruum Hieron expiatiâ— menstruata immunda quod à viro Templo elongeretur S. Pagnin LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly unvoluntary when the unclean person was condemned by the Sanedrim or Council whence the water was called Niddah from expulsion or separation because it was used in the expiation of such persons upon solemn confession of sin had also But if any person repented not that is neglected the expiation or behaved himself refractorily to the decrees of the Council 2. CHEREM they did then excommunicate him by Cherem and this is to cut off from Israel Quòd si quis non resipuisset anathematizabant eum per Cherem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecratiâ— devotio Anathema or from the congregation and that man so cut off was to be esteemed no longer an Israelite but an Heathen as our Lord speaketh but if after all this he repented not Meschammatabant eum they did abominate him with SCHAMMATA 3. SCHAMMATA that is judged him guilty of eternal death and it is called Schammâ—ta (a) So Elias Lâ—vita in Thesbyte But Drusius derives it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venit he comes The Syrians called it Maran-atha the Lord comes Drus in Praet as if he should say Death iâ— there And peradventure this Anathema so aggravated was irrevocable By this custome thus unfolded not onely the saying of Christ but many other passages of Saint Paul receive light and interpretation This is the binding part The Relaxation or loosing is the amoval of the censure the restoring to the peace of the Church and a readmittance to the Lords table Which the ancient Councils and Fathers usually expressed 1. by bringing them to the Communion 2. reconciling them to or with the Communion 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Laod. can 2. 2. Communioni vâ—l communione reconciliari Concil Elib canon 72. 3. Reddi eis communionem Ambr. l. 1. de poen c. 1. 4. Ad communicationem admittere Cypr. Ep. 53. 5. Pacem dare concedere Id. ib. 3. restoring the Communion to them 4. or admitting them into the fellowship 5. granting them peace Neither is this kind of binding and loosing lightly to be esteemed for how fearful a thing is it to be exiled from the Society of Gods people and participation of the holy Mysteries Claves Regni coelorum sic dedit Christus ecclesiae ut non solùm diceret quae solveritis c. verùm adjungeret Quae ligaveritis in terra erunt ligata in Coelo quia bona est vindicandi justitia illud enim quod ait sit tibi sicut Ethnicus Publicanus gravius est quâ—m si gladio feriretur si flammis absumeretur si feris subigeretur nam ibi quoque sub unxit Amen dico vobis Quaecunque ligaveritis c. ut intelligeretur quantò graviùs sit punitus quâ— veluti relictus est impunitus Aug. tract 50. in Joan. c. 12. The keys of the kingdome of heaven saith Saint Augustine hath Christ so given to the Church that he said not onely whatsoever ye shall loose c. but adjoyned whatsoever ye shall bind on earth shall be bound in heaven for vindictive justice is good also And that which he saith Let him be unto thee as an Heathen or Publican is more grievous than if a man should be smitten with the sword consumed with flâ—mes or cast forth unto wild beasts for there he hath put to Amen or Verily I say unto you whatsoever ye shall bind on earth shall be bound in heaven that we also might understand how much more grievously he is punished that seemed to us to be left unpunished And so I have unfolded those Four wayes wherein the power of the keys is usually practised by the Ministers of the Church And thus far with Gods assistance have we waded in declaring the power granted by Christ 4. Abuse of the keys and the true imployment of the keys But as Soveraignty may degenerate into Tyranny and power into violence and oppression even so it hath fared in this Ministerial office Some have been puffâ—d up with Pharisaical honours as to dilate their fringes and pass the bounds of Christs Commission That man of Rome who pretends to have Peters keys onely or principally at his devotion cannot be content to sit in the Temple of God but will there sit as God and intrude upon the Royall prerogative of our Lord and Master planting his throne far above Princes and not content with that but to usurp upon Divine honours Thomas Aquinas or whosoever made that book De regimine Principum tells us of strange things Oportet dicere in summo Pontifice esse plenitudinem omnium gratiarum quia ipse solus confert plenam indulgentiam omnium peccatorum ut competat sibi quod de primo principe Domino dicimus quia de plenitudine ejus nos omnes accepimus Aq. de Regim Princip l. 3. c. 10. fol. 83. Paris 1509. Quod si dicatur referri ad solam spiritualem pot stâ—tem hoc esse non potest quia corporâ—le â—emâ—orale ex spirituali perpetuo dependet sicut corporis operatio ex virtute animae Id. ib. and saith we must say so too That in the Pope there is fulness of all graces because he alone granteth full pardon of all sins that it may be verified of him which we say of the chief Prince and Lord for of his fulness we have all received Nor must this fulness be confined unto spiritual power but comprehend the temporal also because that which is corporal and
different dispositions the first inept and incapable of instruction and not to be wrought upon by afflictions whose Hearts are so hardened upon the anvile and by the God of this world as not made malleable or mollified by the thunder of any judgments so secured with answerable success in all their undertakings as to kick at the least contradiction wherein humane felicity is the mist and veil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demosthen hindring the sight from distinguishing good and evil unto such undeserving persons and undeserved favours like the Rhodians alwayes enjoying the Sunshine of prosperity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid Pelus lib. 2. Epist. 122. without the least cloud of sorrow or spark of piety that onely do evil and suffer none we keep silence and stand amazed and are filled with expectancy what the judge of all the world will do A second sort are non-proficients not bettered the least tittle by afflictions have been long kept at school with no improvement whose drosse in the crucible is so much and rust in the Iron so deep and spots in the garment so foul as no Fullers sope can cleanse against such there goes out a speech from the Lord Isa 1.5 Why should ye be striken any more They are no longer for the rod their stubbornness is mature for other judgments A sad sign the disease is deplorate and desperate when the soveraign Physician gives the patient over A third sort of Scholars much bettered and refined in the school of the Cross who are rooted most when most tempested as the Moon in her change most obscure to the earth but most resplendent towards heaven and the Ship tossed with winds beaten upon rocks and rolled in waves upheld by divine power is not broken with that shipwrack but rides securely where the hand of the most High supporteth and where supreme care is the rudder of that ship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musaeus the ship of that Navy and the Navy of that Pilot and Admiral who steereth all with his Providence it shall not miscarry It is much to be desired of us and desired I fear it may be more than yet expected that all of us in one vessel were bound one way and would not vainly imagine to sail divers courses in one ship but rather like that Apostolical assembly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all of one accord in one place Act. 2.1 Psal 133.2 and like Brethren to dwell together in Unity And that such harmony were set in our Church musick as all parts might agree to meet at the service and that several interests might not break the peace of Christendome The common enemy to the Cross of Christ having from their mutual discords drawn no small advantage nothing more incouraging the barbarous armes of the Ottoman family against them than Civil broils And in our divided world there are not more dangerous inlets of ruine than our domestical divisions our sins having separated from God and our discords from our selves self-interests having eclipsed a glorious Church and self-opinions well nigh extinguished it Philip of Macedon minding to subdue the Oricians and invading them with an Army said Philippus Macedo Oricios suos hostes in potestatem redigere in hoc exercitum misisset scripsit Missos à se milites quòd comperisset eos seditionibus vexari Thuan. hist Tom. 5. pag. 318. That finding them at odds with themselves he had sent them an Army Such of late have been the results of the Turkish Council if they should display their Ensignes against the Persian in the East or against the Western Empire where his Martial Senate resolved for the West for that the expedition undertaken against the Christians in the West Inter tot dissidentes religione linguâ moribus nationes ex quibus auxiliarâ—m exercitum conflari necesse est procul dubio esse quin malè conveniant ac proinde lentè improsperè administrari Haec in Divano agitata Thuan Histor Tom. 5. ad an 1592. pag. 277. edit Genevae A. D. 1620. was there safest where their discords were greatest so a mighty storm fell on Hungary Such dangers from abroad might be weighed by them that have from our dissentions at home suck'd no small advantage And to boot it would be the soundest advertisement to strike at the root of all sin and especially those Epidemical ones that have pulled on our heads these National judgments and to know how sin is best drowned in the tears of Repentance and the best evidence of true repentance is the forsaking of sin according to that Arabique adage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Optimum poenitentiae est paucitas delicti That is accounted the truest repentance Arabic Adag 68. which is accompanied with fewest faults serious sorrow for sin is a sure forsaking of sin and there can be no sound repentance where is no solid amendment If such meditations would fall under our considerations the Author of these might hope that This or Antidotes of this nature might be sought after and prayers directed to heaven for wished success And no doubt God would then give audience when our devotions are incensed with piety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As true a position of a blind Poet as of the blind man John 11.31 nor can there in this spiritual warfare be better weapons than prayers and tears K. Gustavus Ferdinand 3. That hardy Swede dreaded more the prayers of that Christian Emperour than his forces surely at last prayers in the one prevailed above arms in the other United prayers would compass this Island with greater safety than her Seas or Shipping And it seems by an Ancient story this Nation long ago to be owned as Gods peculiar by an answer returned to a holy Prelate Brithwoldo apud Glasconâ—am excubiis lucubranti de Regia stirpe penè deleta angenti responsum est Regnum Anglorum est Dei c. Will. Malmesb. de Gestis Anglor lib. 2. pag. 51. Londini anxious of the State and Regal issue well nigh extinguished Regnum Anglorum est Dei post te Edward Confessor providit Regem ad placitum sui Lastly though small is the appearance of the approbation of this Treatise to the Practick thereof yet the prayers of the faithful may even in this behalf prevail and herein Gods will be done The Setter hereof hath to his best skil planted and watered the increase is from God Philosophia paucis contenta scholaribus Christian Philosophy is content with few scholars and Wisdome is pleased to be justified of her children And remain it will if for no other end yet as a Needle in the Card to shew our aberrations Soli Deo UNICO TRINO Honor Gloria FINIS ERRATA In the Book PAg. 7. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 26. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 11. l. 15. r. intimating p. 20. l. 36. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 29. l. 23. r. the. p. 32. l. 30. r. N'erra p. 37. l. 16 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 99. l. 32. r. as do p. 120. l. 13. r. lepers p. 124. l. 18. r. convene p. 135. l 6. r. Bench. p. 137. l. 28. add but. p. 147. l. 18. dele a. p. 171. l. 5. r. composed p. 184. l. 2. dele and. r. bait and. p. 208. l. 6. dele yet p. 212. l. 17. r. to drive p. 228. l. 16. r. fides p. 271. l. 29. dele the. p. 316. l. 13. r. the fifth In the Margin Pag. 4. l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. ult r. Levit. 5.5 Psal 32.5 p. 5. l. 5. r. Psal 26.7 p. 11. l. 7 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 17. l. 18. r. haeres p. 21. l. 5. dele â— p. 22. l. 21. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 24. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 30. l. 17. r. Boior p. 32. l. 1. r. Apparet p. 33. l. 16. r. Thevet p. 34. l. 21. r. iste p. 42. l. 5. r. solvendo p. 47. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 49. l. ult r. Mercer p. 54. l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 59. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 16. r. Tom. 1. p. 60. l 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 70. l. 5. r. ascavâ—ir par le main p. 72. add against l. 20. Waldens tom 2. de Sacrament cap. 137. p. 99. l. 9. r. Occulte ago apud Deum ago p. 103. l. ult r. animis p. 116. l. 8. r. quin aliquis p. 117. l. 18. r. concilium 119. l. 4. r. promulgatum p. 120. l. 6. r. ite p. 126. l. 7. r. talis p. 138. l. penult r. qui. p. 172. l. 29. r. fatta p. 186. l 9. r. consentaneum p. 194. l. 6. r. importabile p. 230. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 238. l. penult r. Orthod p. 271. l. 12. r. Mason p. 298. l. penult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉