hour of death from Anselme Some sins are specially and by name to be rehearsed in confession The nature and quality of those sins described and determined p. 179. CHAP. VIII Of the Confessary or Priest that receiveth confessions and his authority for the same Divided into two Sections p. 208. SECT I. The vulgarly disesteem of the power of Absolution in the hand of Priests Keys diverse Of 1. Authority 2. Excellency 3. Ministery The office of the Ministerial key in discerning and defining Ecclesiastical and conscientious Consistories The gift of Science in the Priest not properly the Key but the Guide Absolution a judicial act Magistrates spiritual and temporal distinguished in their jurisdiction and ends Bonds of sin culpable and for sin penal Satisfaction expiatory vindictive God for giveth sins properly and effectively The Priest by way of application and notice as also dispositively qualifying by his function sinners for the same in which he proceedeth as a subordinate cause both declaratively and operatively The priority of binding and loosing on Earth to Heaven in respect of the sensible apprehension in the Penitent not of the purpose and operation in God Power of Absolution primitive in God in his Ministers derivative and delegate A Penitent absolving himself by the finger of Gods Spirit in what sense The power of binding in the Church rather privative than positive and declarative onely p. 211. SECT II. Peter seised of the keys to the use of the Church â—ower of Absolution conferred and confined unto Priests â—aicks usting the same not in case of office but necessity and where they are the parties grieved Bonds of the soul and sin onely loosed by this key The accomplishment and actual donation of this power God remitteth by the Churches act The form of Priestly Ordination Heresie of the Novations denying in the Church power to reconcile Penitents Seed and bellows thereof austerity of those times Absolution in the Priest not absolutely efficacious but as relating to conditions in the Penitent The Priest not secured from failing in the act of absolution The erring key Priestly absolution declarative and demonstrative and in a moral sense energetical Judgments forinsecal are applied declarations of the Law to the fact Absolution a Ministerial act but powerful and judicial but not Soveraign nor despotical The spirit of judgment to discerne and determine how necessary for Priests in the act of absolution Fathers making Priests Judges of the Conscience The exercise of the keys 1. In the word of reconciliation 2. In Prayer ancient forms of absolution expressed in a deprecative manner not indicative 3. In the Sacraments 4. In interdictions and relaxations of publick censures Keys abused at Rome dangerous to Soveraign Majesties and Republicks The superciliousness of Roman Priests in usurping upon Divine right subjecting the power of forgiveness in God to their arbitrements Their preposterous way in absolving first and afterwards in enjoyning Penanâ—â— The feigned virtue of absolution Ex opere operato destructive of Piety and penitency Conditions requisite in the Penitent to be relieved by the keys and lawful use of Absolution p. 239. CHAP. IX Paternal affection in the Confessary Good for sheep if the shepherd know their diseases Medicinal Confession The grief better healed when clearer opened Ghostly counsel of great importance to a Penitent Great care in the choice of a discreet Confessor Rome's rigid Tenet Absolution denounced by any Priest besides the Ordinary to be invalid The inconveniences thereof The Parochial Priest not to be deserted without just cause and the same to be approved by the Diocesan p. 282. CHAP. X. Many positive precepts without fixed times The practick for times and seasons left to the Churches arbitration Times necessary for Confession when particular persons and consciences are perplexed Times convenient for all Christians 1. When visited with desperate diseases 2. Vpon the undertaking of solemn actions and exploits accompanied with danger and meeding special help from God 3. Vpon the receiving of the blessed Eucharist before which Confession to the Priest is alwayes Convenient and sometimes necessary and the neglect thereof in some cases damnable p. 295. CHAP. XI All convenient secrecy apprimely requisite in the Confessary Suspicion of discovery a great enemy to confession Sins already committed with expressions of grief to be concealed The Schoolmen bringing sins de futuro to be committed within the compass of the seal The damnable doctrine of the Jesuites that Treasons and Conspiracies yet plotting against Church or State and confessed to the Priest ought to be shut up in privacy The odious consectaries and inconveniences thereof Examples of sundry Confessors revealing treasons detected in Confession The preservation of Prince Church or State to be preferred before the secrecy of the Seal Sins opened in confession the concealment whereof complieth not with the Priests fidelity to his Prince and Countrey to be discovered Marriage in the Clergy no prejudice to the lawful secrecy of the seal especially if the penalty of the old Canons against the violaters thereof should be revived p. 300. CHAP. XII An Historical relation of the Canons and Constitutions of the Church of England concerning Confession and the practice thereof by some of the chief Members in the same p. 312. OF CONFESSION OF SINNE ΠΡΟΘΕΩΡΙΑ BE perswaded industrious Reader to stand a little at the Gate and receive this light in the Porch lest a scandal may be taken where none is given The subject the Author of this ensuing discourse treateth upon is a duty of late times laid aside and which through the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sluggishness of our devotion hath waxed old as it were and wasted it self but now beginneth to peep out from under a cloud of many abuses Inertiâ Caesarum quasi consenuit atque decoxit nisi sub Trajano Principe movet lacertos c. Florus Prolog histor and the sinews thereof requickned with spirits and motion as the Historian said of the decayed Empire of Rome And because the practice thereof is no whit plausible to flesh and bloud it is likely to be opposed by all such that are not guided by the Spirit He foreseeth also that some though otherwise well minded may herein be contrary-minded which may well come to pass by not looking narrowly into the duty it self covered under a mass of inordinances and thereupon crying down the duty because of the abuse But his hope is they will be better perswaded when they shall perceive the same to be defecated and disabused The matter it self is of no small importance and conducing to Repentance for sin and Remission And herein a great and learned Antiquary said truly that the chiefest point of the Ecclesiastical state and function is taken up in Repentance it self Ecclesiasticae rei functionisque praecipua pars poenitenliâ ejusque usu administratione continetur Dionys Petav. animadvers in Epiphan haeres 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 1.10 the use and administration thereof His care hath
Sabbath 1. Confessio Deo facta est a natura Nature it self teacheth us that a sinner must confesse unto God whom he hath wronged and this is morale positivum the morall positive part of the law 2. Modus à lege Confessio mentalis quae fit Deo est de dictaminel gis naturae adjutae quodammodo per fidem Raymund sum tract 4. To confesse unto the Priest This manner of confession was injoyned by God and this is Positivum divinum the divine positive part of the law 3. But Virtus à gratia true confession whether to God Jam donum Sâ—piritus Sancti habet qui confitetur poenitet quia non potest esse confessio peccati compunctio in homine ex seipso Aug. in Ps 1. or to his Priest is from the working of the holy spirit it being fulfilled in this as in other graces what hast thou O man that thou hast not received The Ceremonial part which consisted in the Sacrifice ceaseth for a Christian hath another Altar and another Sacrifice 2. ex necessitate Consequentiae Christ Jesus slain upon the Crosse by vertue whereof his Priests assure the Penitent of pardon absolution For the second Confession is of divine right by way of deduction For if the use of the keys in the Mini stery of the Priests be divine as it cannot be denied but that they are so and if that use consisteth in absolution and if that absolution ever presupposeth and cannot be denounced without precedaneous confession the consequent will tye them together for the world cannot break the relation that is betwixt Confession and absolution 3. ratione exempli And for the last a president we have in the Acts of the Apostles seconded with the practice of the Church as hath been declared Thou seest Good Reader how confession pretendeth to divine right in a strickt sense Jus divinum laxè vel strictè sumptum hoc in S. literis invenitur illud ex earum sive instituto sive exemplis analogia recta ratione deducitur Azorius Instit Mor. part 2. l. 1. c. 2. as injoyned in the Scripture and in a large as a necessary consequent deducted by rational proportion from divine premisses how the same is corroborated by examples set forth in the Scripture and by ecclesiastical practice set forth in the discipline of the Church likewise This I must be interpreted to speak of Confession unto Gods Ministers in generall without respect to the manner thereof privately or publickly performed Which I think is left to the power of the Church to determine There was a time when the publick performance thereof was all in all that was left off and the private doing thereof succeeded in the room to supply that defect and which at the first alteration was esteemed to be no more Sacramentall or of no more necessity for obtaining remission of sinnes then the former So that the course taken herein may well be thought to have the nature of a temporall law which as Saint Austin saith although it be just Appellemus istam legem si placet temporalem quae quamvis justa sit commutari tamen per tempora justè potest Aug. de lib. aâ—b lib. 1. cap. 6. yet in time may be justly changed Canus acknowledgeth confession in its own nature for a divine ordinance but for the Condition thereof secret or open he referreth to be ordered by natural prudence his words are these Confession of sinnes ought to be made unto the Priest Confessio peccatorum Sacerdoti fieri debet non solùm ex traditione majorum verùm etiam ex Evangelico testimonio quod quidem est de necessitate Sacramenti Secretam verò aut publicam confessionem fiâ—ri prudentiâ—e est naturali relictum quae dictat ut occulta occultè publica publicè judâ—centur Canus Relect. de poen p. 6. not onely by tradition from our Ancestors but also by testimony from the Gospel and this is of the necessity of the Sacrament But whether Confession should be secret or publick that 's left to natural prudence which willeth that secret sinnes should be judged in secret and those which are publick publickly Michael Vehe frameth to himself this objection Let it be granted that these words whose sinnes soever ye remit c. infer a confession to be made of all sinnes whatsoever which seeing it may be performed two waies privately or publickly and neither way by Christ commanded both would seeme of equall necessity But no man can say that publick confession is necessary and why may not so much be said of private answereth thus We say and affirm neither way of Confession to be necessary by any precept from Christ Respondâ—mus dicimus neutrum consitendi modum essâ— ex praecepto Christi necessarium utrumque autem necessarium sub distinctione liberum est ergo ecclesiae eligere illum vel illum cum autem etiam secretam volucrit esse confessionâ—m ad publicam non tenemur Vehe tract 6. de Sacr. Poen c. 4. and yet both necessary with a distinction The Church then was left to her choise to take which she pleased and seeing she hath embraced to confess in secret we are not tyed to the publick Which two assertions how far they cut the throat of Clancular confession Rome may doe well to consider Confession then in it self may be of Divine right and the manner thereof whether private or publick a Churches constitution and which way the Church should conceive to be most profitable and command the use what am I that should contradict the same to whose benigne censure I submit what I have here resolved concerning the institution SECT II. The Contents The abusive necessity of Confession Tyrannicall inquisition into mens consciences distastfull Confession left at liberty in Gratian's times Schoolmen leaning to the necessity thereof Confession not the onely necessary means for absolution and remission The ends aimed at in Popish confession unnecessary No expresse precept in Scripture for the absolute necessity thereof Confession an heavy burden upon fleshly shoulders Private confession not practised from the beginning Established in the place of the Publick by an edict from Leo 1. The fact of Nectarius abrogating confession with the severall answers and expositions of Roman Writers expended Confession deserted in the Greek Church Divers kinds and formes of Necessity Confession in what cases necessary and the Necessity thereof determined WE are now come to the necessity of confessing a point necessarily to be opened the over-pressing of the same upon mens Consciences hath been thought a kind of Tyranny and hath caused the busie obtruders thereof to be suspected as if they aimed at their own ends and sought not those things that are of Christ Jesus Lording it over the Consciences of the people making their keyes become pick-locks and themselves not Seers but Spies not Judges but Accusers not Physicians but Betrayers not good Samaritans to
heaven Ignem veni â—â—tâ—ere in terram Luke 12. c. He hath made his Angels spirits by nature above Priests but his Ministers a flame of fire by office far above them The key of Plenary power is in Gods own hands but the key of subordinate Minâ—stery is by him granted to the Church and exercised by persons specially deputed thereunto and imports a power of letting in and shutting out from the house of God â—st potâ—stas intromittâ—ndi excludendi Qui 〈…〉 dâ—mus hâ—bâ—t quâ—m vult intâ—oâ—â—â—â—t quâ—â— vult ab ingrâ—ssu domâ—s repâ—llit Zegâ—din lâ—c com pag. 161. Chrâ—st is the door and they are the door-keepers an office of no mean place who may say truly with the Prophet I had rather be a door-keeper in the house of God than to dwell in the tents of wickedness And in executing of this Office they must not be partial in letting in or leaving out whom they please but in whom they see cause nor promiscuously at hap-hazard without any notice of their deserts but upon mature deliberation and scanning of their worth that press to be admitted Not amiss therefore the Schoolmen and Canonists describe the key Clavis dicitur potestas judicande in soro animae non corporum haec pot stas ju licandi integratur ex duobus sc ex potestate discernendi in causae examinatione definiendi in causae terminatione per sâ—ntentiam condemnatoriam vel absolutoriam prima potestas appellatur Scientia secunda potentia Linwood de potest eccles cap. Seculi Principes verb. Clave potestatis to be a power of judging in the spiritual Court of the Soul and Conscience which judicial power consists of two pâ—rts 1. the power of discerning in the examination of the cause 2. and of defining in determining the same by a final sentence absolving or condemnatory whereof the former is knowledge and the latter power which some propose as two distinct keys Others but as two distinct effects from one and the same key By the first the Priest taking notice to whom he is to open and shut and by the latter actually opening and shutting unto any as they may deserve Now the key is a type of this Ministerial power for as a key openeth the door by unlocking thereof and so removing the obstacle that hindreth entrance So doth the Priest by virtue of his office take away the obstacle i. e. the guilt of sin by absolving a Penitent from the same which otherwise would hinder his admission into the Kingdome of God This I say he doth not by his own power but by reason of his place absolving whom God absolveth and setting at liberty whom he hath made free as the Jaylor inlargeth the Prisoners whom the Prince hath pardoned Here the better to acquaint our selves with these proceedings in the Court of the Soul we are to know how there is first an Ecclesiastical Consistory where publick siâ—s of that cognizance are censured by the key of Jurisdiction Dupâ—â—x Ecclâ—â—siae forus unus secretissimus in quo idâ—m est accusator Reus alius forus publicus quia Ecclâ—sia habet cuthoritatâ—m corrigendi dâ—licta publica ibi etiam râ—quiâ—tur duplex authoritaâ— quia ad quodlibet jud câ—um requir tur cognitio in causa illâ— sententia istae autem authoritates pertiaâ—ates ad sarum publicum dici possiat Claves Scotus lib. 4. dist 19. 2. There is likewise a Penitential Court for secret sins where the same party is both the accuser and accused the Penitent arraigning himself upon hope of pardon and the Priest absolving upon presumption of Repentance Now in this as in other Courts of Judicature though otherwise distinct in the subject matter in the inflâ—ction of punishment and making of satisfaction yet all agree in one forme of preceeding viz. 1. in the cognizance of the cause 2. and next in the denouncing of judgment where publick causes require publick evidence publick sentence and so publick execution but private sins are otherwise argued and censured Whereas in the Court of Conscience the Penitent comes voluntarily in confesseth his offence Judicium iâ— foâ—o agimae seu poenitentiae praesuppâ—nit â—â—â—um pâ—â—â—â—â—en â—m per propriam confessâ—onem cum animo coâ—trito satisfacie di proposito sui Confessarii judicio sâ— submiâ—â—â—at in Apolog. pro Jure Principum pag. 171 172. with a sorrowful heart and purpose of amendment and submits himself to the judgment of his Coâ—fessory Diâ— Ecclesiae tell the Church must in no case be observed in the first place and in many cases not at all So in Secular Courts the fact is questioned in Ecclesiastical the fame and in the Penitential secret offences whereof there is no evident fact Triplex sorum 1 Dei 2 Ecclâ—siae 3 Sui or fame save the confession of the Peritent and these come under the key of Order or Absolution The first key then Dâ— foâ—o hominis dicit Apostolus Si nosmet ipsos judicaremus c. Raymund supâ—à or rather the first act is the discerning betwixt good and evil and betwixt evil and evil for as in the skies one starre differeth from another in glory and as in diseases there is a distinction in noysomness and danger so in sins there is a difference in shame and guilt How then can a blind Judge discern of colours Here then is the necessity of the key of knowledge 1. Clavis discretionis which if not a distinct key concurreth certainly to the true use of the key for though justice be blind the Judge should not be so Besides there is Scientia quae and Scientia qua the 1. object 2. and hâ—bit of knowledge The word of God is Divinum Scibile and in it self a key too for by the word of reconciliation doth the Minister absolve as shall be said hereafter but that referreth to the applied act of this power and exercise of this key rather than to the power it self The knowledge here must be inherent wherby the understanding of the Priest is sufficiently inlightned to distinguish betwixt light and darkness Recta determinatio rationis inter verum falsum Quae consistit in apprehensione rei ut res est Apol. pro jure Princip pag. 173. as also to determine of Leprosies according to equity and to apprehend the thing as it is and not most times as it appeareth Yet again this habitual knowledge although so requisite for all that is not the key which is the authority it self committed to the Priests for opening and shutting Clavis Scientiae non est aliqua Scientia habitualis vel actualis vel discretio qâ—aecunque sed authoritas commissa qua â—â uti valeant ad claudeadum vel aperiendum Authoritas cognoscendi etsi requirit Scientiam vel discretionem concomitantem rectum usum ejus quemadmodum requirit clavis potestatis aliquam-justitiam ad rectum usum sui tamen sicut potestas judicandi
non est justitia imma potest esse sine justitia ita potestas vel authoritas cognoscendi in aliqua causa potest esse sine cognitione aliqua Scot. lib. 4. dist 19. whereby they have power to make inquisition into and examine the case of the Penitent as a man that standeth by may know as much Law as he that sitteth upon the Bench although he hath not a Commission to examin the truth of a cause then in question according to his skill as the Judge hath for saith Scotus that authority whereby the Judge possesseth himself with the true information of the matter depending although it may require skill and discretion to manage the same aright even as the key of power requireth justice in the right use thereof notwithstanding as the power to judge is distinguishâ—d from Justice and may be found where there is no justice as in Pilat so the power and authority to take cognizance of a cause may ofttimes be without any discretion or science at all aâ— in Festus and Fâ—lix Saint Pauls Judges the gift then of knowledge and understanding is not the key but the guide thereof and the authority rightly placed when a man of understanding is in place The Second is the Authority of censuring 2. Clavis Potestatis or the key of power which we call the power of absolution consisting in the solemn denunciation of the Sentence for the former key which investeth the Priest with authority to discern Claves sunt discernendi scientia potentia judicandi i. e. solvâ—ndi ligandi usus harum Clavium 1. discernere ligandos solvâ—ndos 2. dein ligare solvere Magislr l. 4. dist 18. and examine between leprosie and leprosie is but preparatory maturing onely and ripening the sinners case for sentence Judicium sumitur prouâ— significat actum Judicis ut Judex est jus dicit i. e. juridicam sentâ—ntiam pronuaciat Apol. pro Jure Princip pag. 173 174. final determination being the scope thereof wherein the Priest after a full notice and examination of the sinners case and comparing the same with the law of God the rule to direct his hand and key judgeth according to that law and pronounceth the sentence judicial I say as delegated from God whose Commissioner for such causes he is and proceedeth not as a Witness to give in Evidence nor as a Herauld or Crier or Pâ—rsevant to make intimation of the Magistrates decree as a Messenger onely but as a Judge though subalternate clothed with authority from Christ and Christ from his Father to give the sentence The Father saith Chrysostome hath given all power unto the â—on and I set that they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 6. p. 16. the Priests to have been made partakers of all that power by the Son for witnesses discover and declare the fact and Judges proceed according to their evidence for example whether such a Murder were committed or no the eye-witnesses are the evidence as present and observing the fact although the Magâ—strate denounce the sentence and punishment The Penitent then becomes a selfe-accuser and witness and the Priest turns the key according to Gods law whose Deputy and Steward in that case he is Nor doth this power to be a Judge contradict his office as a Minister for as Magistrates are the (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.4 Ministers of God and bear not the sword in vâ—in so are Ministers the Magistrates of God and bear not the keys in vain But of this there will be occasion to say something in the exercise of this power whether it be judicial or no. Onely thus as the Magistrate is a temporal Mâ—nâ—ster and the end of his power the preservation of publick peace and tranquility so is the Mâ—nister a Spiritual Magistrate to procure the salvation of souls and the enlargement of Gods kingdome and as the Magistrates sword is Terrestrial punishing evil doers and protecting such as do well so is the Ministers key Celestial binding the obstinate and loosing penitent offenders And it goeth well with Church and State when the Ecclesiastâ—cal Ministery and Civil government keep the bounds God hath set them and in truth the mutual incroachments and confusions of these two powers have been the occasions of all the alterations and combustions in Christendome For as when the roof of the Temple rent in sunder not long after followed the ruine of the Temple it self So if these two principal beams and Top-rafters the Prince and the Priest rent asunder the whole frame of Christian religion will be shaken The abuse of the keys hath occasioned the Civil Magistrate to abridg in some cafes the lawful use thereof and when the Church-men began to use them like swords the Sword-men seized upon them as belonging to their Regiment Know then O Priest what the inscription is that is ingraven upon thy keys They are the keys of the kingdome of heaven and remember that he who gave the keys to Peter said unto the same man put up thy sword into thy sheath And let the Magistrate be afraid to draw too near unto this holy ground to handle the Censer and approach unto the Altar or to Usurp upon the true function of the keys 2. Chro. 26.16 which appertain not unto them but unto the Priests that are consecrated left they participate in the judgment and leprosie of Vzziah As the Spiritual keys are of the kingdome of heaven because they open and shut the same to different offenders Revel 1.18 so are they of Death and Hell too from the dire effects thereof to such as are impenitent for Hell hath gates as well as Heaven and the same key that shutteth Heaven-gates openeth Hell and where the gates of heaven are opened thosâ— of hell are shut Now heaven is opened and hell shut when a sinner is loosed and absolved in like manner hell is opened and heaven shut when a sinner is bound and his sins retained The next thing we are to consider Whatsoever thâ—u shalt bind on earth c. It had been more correspondent to the Metaphor 2 Of Absolutioâ— legation and use of the keys to have used the termes of opening and shutting as did Esaias the Prophet and John the Divine but the Holy Ghost hath chosen to express this power under the words of binding and loosing Esay 22.22 Rev. 3.7 to signifie the miserable estate of such to whom heaven is shut up as remaining bound with the cords of their own sins Nempè ut intelligamus quam misera sit conditio illorum quibus Coâ—lum clauditur manent enim ol stâ—icti pecâ—aturum vinculis Contrà verò quà m beati suntillâ— quibus apertum est coelum qui scilicet à filio Dei libâ—â—nti sunt sint ipsius cobaeredes Beza Annot. in Matth. 16. and contrariwise the blessed condition of those to whom heaven is opened as freed by the Son of God that
by this key The accomplishment and actual donation of this power God remitteth by the Churches act The form of Priestly ordination Heresie of the Novatians denying in the Church power to reconcile Penitents Seed and bellows thereof austerity of those times Absolution in the Priest not absolutely efficacious but as relating to conditions in the Penitent the Priest not secured from failing in the act of absolution The erring key Priestly absolution declarative and demonstrative and in a moral sense energetical Judgments forinsecal are applied declarations of the Law to the fact Absolution a Ministerial act but powerful and judicial but not Soveraign nor despotical The spirit of judgment to discerne and determine how necessary for Priests in the act of absolution Fathers making Priests Judges of the Conscience The exercise of the keys 1. In the word of reconciliation 2. In prayer ancient formes 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 lawfull use of absolution 3. Persons Tibi dabo IN the next place it comes to be considered who the persons are to whom this Commission is directed the Trustees to whose charge this power is deposited Some throw it open too far extending it to all Christians which if so what need of special offices and functions in the Church He gave saith the Apostle some Apostles Ephes 4.11 some Prophets and some Evangelists and some Pastors and Teachers Now if all are Pastors and all Teachers then not some and if some are Apostles and some Prophets then not all Others shrink it up and confine it unto Peter or if to his Successors such as they appoint entailing it upon those that sit in the Chaire at Rome But if none but that Chaire be Apostolical Hoc modo Ecclesiae Apostolicae census suos deferunt sicut Smyrnaeorum ecclesia babens Polycarpum à Joanne conlocatum refert sicut Romanorum Clementem à Petro ordinatum edit Tert. advers haeres praescript cap. 32. Tertullian was mistaken in affirming the Chaire of Polycarpus at Smyrna to be Apostolical and instituted by John Christus Apostolis omnibus post resurrectionem suam parem potestatem tribuit Cypr. de unit eccles Universam significabat ecclesiam Aug. tr 124. in Joan. Ecclesia quae fundatur in Christo claves ab eo regni coelorum accepit in Petro i. e. potestatem ligandi solvendique peccata Id. as well as the choire of Clemens at Rome ordained by Peter and Cyprian in writing how Christ after his Resurrection bestowed the power upon all the Apostles and Saint Augustine that Peter at that time represented the whole Church and againe the Church founded upon Christ received the keys of the kingdome of heaven that is the power of binding and loosing by Peter And Theophylact All they have the power of remitting and binding that have obtained the sacred function of a Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in Matth. 16. p. 94. Paris 1635. as well as Peter for albeit it was said unto Peter onely I will give to thee yet the keys were given to all the Apostles It is the Inheritance of the Church to whose use Peter was seised of these keys and the power executed by all that succeed in the function of Priesthood nor can Peter boast herein to have been anointed with any oyl above his fellows But withall as this oyl descended from Aarons beard to the skirts of his garment so it condescendeth no further for omni soli sacerdoti to all the Priests and to them onely is this authority conferred and confined To this purpose the Oracle of our Divines Bishop Andrews resolveth Serm. of Absolution the Apostles to be three wayes considerable 1. as Christians in general so it was said unto them Vigilate watch 2. or else as Preachers Ministers Priests so it was said Ite praedicate hoc facite Go and preach and Do this Mark 13. ul◠c. 3. or lastly as Apostles and so personally They were to be witnesses of his miracles and Resurrection Now the power of absolution was not peculiar to them as Apostles nor common as Christians but committed to them as Preachers Ministers Priests and consequently to those that in that function and office do succeed them yet not so committed unto them as if God could not work without them for Gratia Dei non alligatur mediis the grace of God is not bound but free can work without means of Word or Sacrament or Ministers either but ordinarily this is an Ecclesiastical act or course by him established the Ministery of reconciliation to Ecclesiastical persons And if God at any time vouchsafeth by Lay-men that are not such they are Ministri necessitatis non officii in case of necessity Ministers but by office not so Hitherto are Mentis aureae verba bracteata the grave resolves of that learned Prelate at the feet of this Gamaliel we sit and take these Dictates 1. The Apostles received power to absolve as Priests and Ministers of the Gospel and so those that succeed them in that calling 2. That God can and doth remit sins by himself immediately without any subordinate means at all 3. That this power conferred upon Ministers is an ordinary and Ecclesiastical act 4. And that Lay men taking unto themselves this power are Ministers in case of necessity onely and not usual nor called to that office Hereupon saith Ambrose This right is onely permitted unto the Priests Jus hoc solis permissum est Sacerdotibus rectè igitur ecclesia vendicat quae veros Sacerdotes habet Ambr. de Poen l. 1. c. 3. therefore the Church may truly pretend thereunto that hath true Priests The Church then includeth Priests and Priests absolution The poor Christians in the Vandalick persecution were sensible hereof for when the Orthodox Clergis were exiled by the Arrians the People casting themselves at their feet Victor Uticens lib. 2. cried out To whom will you leave us wretches while you go forward to your Crown Who shall Christen these sucklings in the font of the everlasting water Who shall impart unto us the benefit of penance by reconciling and indulgence absolving us from the bands of our sins The Laity could not be in such distress if the grace of absolution had not been inherent in the person of the Priests and ready to go into banishment with them Furthermore the words of absolution cannot have the same power from the lips of a Lay-brother as from them whom God hath made able
Let him be unto thee as an heathen man and a Publican Where it appeareth to be two-fold Matth. 18.17 the greater and the lesser as they are usually termed The lesser excludeth from the Sacrament onely and the greater shutteth out of the Church also and maketh such interdicted persons like unto the Heathen for whom it was not lawful to enter into the Temple or set foot on holy ground whereas the Publican was admitted to come within the Temple and to make his prayers there And this discipline is derived from the Jewish Synagogue our Lord investing his Church with the same power There are with us saith a late learned (a) Elias Levita Rabbin three sorts of Anathemaes or censures NIDDUI CHEREM SCHAMMATA Niddui that is 1. NIDDUI elongation which separation was partly voluntary when the unclean betrayed themselves and desired the expiation Niddui sugati in Novo testamento 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly unvoluntary when the unclean person was condemned by the Sanedrim or Council 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immunditia menstruum Hieron expiatic menstruata immunda quod à viro Templo elongeretur S. Pagnin LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the water was called Niddah from expulsion or separation because it was used in the expiation of such persons upon solemn confession of sin had also But if any person repented not that is neglected the expiation or behaved himself refractorily to the decrees of the Council 2. CHEREM they did then excommunicate him by Cherem and this is to cut off from Israel or from the congregation Quò si quis non resipuisset anathematizabant eum per Cherem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consecratio devotio Anathema and that man so cut off was to be esteemed no longer an Israelite but an Heathen as our Lord speaketh but if after all this he repented not Meschammatabant cum they did abominate him with SCHAMMATA that is judge him guilty of eternal death 3. SCHAMMATA and it is called Schammata (a) So Elias Levita in Thesbyte But Drusius derives it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venit he comes The Syrians called it Maran-atha the Lord comes Drus in Praet as if he should say Death is there And peradventure this Anathema so aggravated was irrevocable By this custome thus unfolded not onely the saying of Christ but many other passages of Saint Paul receive light and interpretation This is the binding part The Relaxation or loosing is the amoval of the censure the restoring to the peace of the Church and a readmittance to the Lords table Which the ancient Councils and Fathers usually expressed 1. by bringing them to the Communion 2. reconciling them to or with the Communion 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Laod. can 2. 3. restoring the Communion to them 4. or admitting them into the fellowship 2. Communioni vâ—l communione reconciliari Concil Elib canon 72. 5. granting them peace Neither is this kind of binding and loosing lightly to be esteemed 3. Reddi cis communionem Ambr. l. 1. de poen c. 1. for how fearful a thing is it to be exiled from the Society of Gods people 4. Ad communicationem admittere Cypr. Ep. 53. and participation of the holy Mysteries 5. Pacem dare concedere Id. ib. The keys of the kingdome of heaven saith Saint Augustine hath Christ so given to the Church Claves Regni coelorum sic dedit Christus ecclesiae ut non solùm diceret quae solveritis c. verùm adjungeret Quae ligaveritìs in terra erunt ligata in Coelo quia bona est vindicandi justitia illud enim quod ait sit tibi sicut Ethnicus Publicanus gravius est quà m si gladio feriretur si flammis absumeretur si feris subigeretur nam ibi quoque subjunxit Amen dico vobis Quaecunque ligaveritis c. ut intelligeretur quantò graviùs sit punitus qui veluti relictus est impunitus Aug. tract 50. in Joan. c. 12. that he said not onely whatsoever ye shall loose c. but adjoyned whatsoever ye shall bind on earth shall be bound in heaven for vindictive justice is good also And that which he saith Let him be unto thee as an Heathen or Publican is more grievous than if a man should be smitten with the sword consumed with flames or cast forth unto wild beasts for there he hath put to Amen or Verily I say unto you whatsoever ye shall bind on earth shall be bound in heaven that we also might understand how much more grievously he is punished that seemed to us to be left unpunished And so I have unfolded those Four wayes wherein the power of the keys is usually practised by the Ministers of the Church 4. Abuse of the keys And thus far with Gods assistance have we waded in declaring the power granted by Christ and the true imployment of the keys But as Soveraignty may degenerate into Tyranny and power into violence and oppression even so it hath fared in this Ministerial office Some have been puffed up with Pharisaical honours as to dilate their fringes and pass the bounds of Christs Commission That man of Rome who pretends to have Peters keys onely or principally at his devotion cannot be content to sit in the Temple of God but will there sit as God and intrude upon the Royall prerogative of our Lord and Master planting his throne far above Princes and not content with that but to usurp upon Divine honours Thomas Aquinas or whosoever made that book De regimine Principum tells us of strange things and saith we must say so too Oportet dicere in summo Pontifice esse plenitudâ—nem omnium gratiarum quia ipse solus confert plâ—nam indulgentiam omaium peccatorum ut competat sibi quod de primo principe Domino dicimus quia de plenitudine ejus nos omnes accepimus Aq. de Regim Princip l. 3. c. 10. fol. 83. Paris 1509. That in the Pope there is fulness of all graces because he alone granteth full pardon of all sins that it may be verified of him which we say of the chief Prince and Lord for of his fulness we have all received Quod si dicatur referri ad solam spiritualem potestatem hoc esse non potâ—st quia corperâ—le temporale ex spirituali perpetuo dependet sicut corporis operatio ex virtute animae Id. ib. Nor must this fulness be confined unto spiritual power but comprehend the temporal also because that which is corporal and temporal dependeth upon that which is spiritual and perpetual as the operation of the body upon the power of the mind Nor can any Laws hold him in for with the key of dispensation he turns them loose at his pleasure The like power he claimeth over vows and oaths Over Princes to absolve
Exhomologesis divers kinds of Confession Publick penance of Apostolical practice The austerity thereof in the Primitive times Order thereof prescribed in the dayes of Cyprian and Ambrose Divers examples of publick Penitents The solemn Practique thereof in Records of the Church Sinners admitted but once to solemn Penance Actual reconciliation denied by the Church to lapsed sinners No renewing unto repentance how understood in the Epistle to the Hebrews Four stations observed by the ancient Penitents The restoring of this discipline much desired I Have touched in the former passages how Repentance began to be placed in the exercises and practick part thereof as the subduing of the body with austerity of food and rayment by which external means Man rather came to the notice of our sorrow than God for the Almighty as he is the searcher of the reins and heart hath an eye principally upon those inward parts to see how they stand affected I say because God can make a scrutiny into the spirit of man onely it was thought fit by the Church which is a select company of men and understand as man to prescribe unto sinners such rules to be observed in Repentance whereby the same might appear to be real and sincere unto them also for if the Church have any power as sure she hath in the reconcilement of Penitents there must needs be some such means supposed as are proportionable to the Churches apprehension whereby inward contrition for sin may be unto them demonstrated and forthwith the party to be reconciled But grief of heart cannot be made known unto man without some sensible sign therefore as Saint James called upon the professors James 2.18 shew me thy faith by thy works so did the ancient Disciplinarians shew us your Repentance by the fruit thereof Now this evidence and demonstration consisted in the undergoing of an outward humiliation according to the Penitential Canons then in force of which discipline there were several degrees Nomine Poenitentium apud veteres soli publici poenitentes intelligi solebant Bell. l. 2. de poenit c. 14. p. 1403. Ministerium ejus Tertul. according to the nature of the offence and this the Ancients called Exhomologesis for as in the Primitive times they onely were named Penitents that underwent the publick prescript thereof so publick penance was comprehended under that title as the ministerial part thereof for what was it else but a publick manifesto and declaration of sin joyned with a submission to open Penance and shame Insomuch that the Jesuits themselves confess that Exhomologesis is a word of such latitude Apud veteres nomine Exhomologesis interdum non intelligitur sola Confessio sed etiam contritio satisfactio Bel. de poen l. 2. c. 5. and use with the old Doctors as to comprehend contrition and satisfaction as well as vocal Confession onely and expresly that Cyprian thereby meant not that Exhomologesis apud Cyprian sacramâ—ntalem ut vocant confessionem non significat D. Petavius animadvers ad Epiphanium her 49. p. 233. which they terme Sacramental Upon good ground then Erasmus first and after him Chemnitius have observed how divers Divines not advisedly considering what the old Doctors say are deceived or else have a purpose to deceive in their allegations for what the Fathers speak of a general Pontificii quae propria sunt hujus confessionis ea transferunt tribuunt auriculari suae enumerationi Chemnis exam part 2. p. 187. and open Exhomologesis that they wrest by and by to a secret and privy kind of confession as it is now used in the Church of Rome To cut off all ambiguities we shall therefore in a table both for brevity and perspicuity represent the several kinds and uses of Confession Confessio laudis Confessio fraudis Aug. hom 8. sup verb. hujus Psal 30.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in Psal 29. p. 80. by which draught the Reader may be instructed to what head and place such testimonies produced by such Divines may be justly referred Exhomologesis then is a confession of laud and thanksgiving as well as of fraud and iniquity and so Basil upon Psal 29. as the LXXII number it Give thanks unto the memorial of his holiness Confess that is to say give thanks for confession there is taken for giving of thanks This kind of confession is much to the purpose but not to the present that of fraud and sin being most proper to a penitent as a recognition of his own unworthiness the draught and Synopsis thereof behold in this digramma Confession of sin is publick in the face and open assembly of the Church is 1. Of the whole Church Ordinary in every sacred meeting Extraordinary for some national sin or judgment 2. Of one particular member fallen into notorious and scandalous sins and smitten with the censure of the Church who is publickly to confess the same with much sorrow and affliction humbly deprecating for the same and desiring his state and reconciliation as the Corinthian Confession of sin is Private To God onely To man 1. For the good of our souls and healing of our infirmities 1. Unto the Pastor ex effecâ— most fit and proper 2. To a faithful and discreet friend in extraordinary cases and times 2. To our Neighbour for to pacifie and satisfie him for some offences and to be reconciled unto him This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and order to be observed in the ensuing discourse Publick Penance hath bordered upon the Apostles times yea imposed by them When a Christian Gentile at Corinth had fallen into that foul sin which a Heathen Gentile would have stuck and blush'd at viz. Incest with his Step-mother the Apostle held it fit to proceed against such an offender Tradi Satana i. e. jus civitatis amittere Beza to deliver him to Satan i. e. to exclude him from the communion of the faithful and put him out of that corporation The fact was evident the sin was scandalous for he kept her as his wife therefore must the punishment be publick also Ommes crimen sciebant publicè enim novercaâ— suam loco uxoris habebat in qua re neque testibus opus erat neque tergiversatione aliquae tegi poterat crimen Ambr. on 1 Cor. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Ut pudore tristitia sapere discat and that penance was for the destruction of the flesh that Satan should afflict his body as he did Job Pauls will was that the flesh being the sink of lust should thereby be tamed and humbled that sorrow and shame might teach him better manners This censure was put in execution according to his directions in the first Epistle Now after some time and good experience of his contrition and tears 2 Cor. 2.6 the Apostle writes again in his second Epistle therein approving of his punishment so solemnly imposed and undertaken for sufficient and acquaints the Church there that he was not yielded
Authority The Godly-learned Bishop Lakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. Lakes Serm. at Greenwich upon Psal 32. vers 5. p. 139. who hath left a name behind him as a precious ointment and a light whose lustre is still with us taught the same Doctrine before the same Royal Audience in these words Our Church doth not condemn Confession as simply evil and therefore in its Liturgie hath restored it to its native purity onely it were to be wished that so far as the Church allows it we would practise it for I am perswaded that many live and dye in enormous sins that never made any use of it nor received any comfort from the power of the keys the confessing unto the Lord doth not exclude confessing unto man so the due limitation be observed The next is he who is now clothed in white rayment Bishop White Praefat. ad R. Archiep. Cant. prefixed to the book of the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath challenged from Nazianzen not to be the onely Divine as he from him not to be the first who before his last and useful Treatise of the Sabbath in his Preface inscribed to the most eminent Star in our Churches Horizon and the highest Watchman in her Tower amongst others hath this direction There might also be a profitable use of some private form of Pastoral collation with their flock for their direction and reformation in particular spiritual duties such as was private Confession in the ancient Church These Fathers are gathered to their Fathers Our Church hath these lamps yet burning and long may they last that follow First our Christian Antiquary Bishop Usher L. Primate of Ireland Ans to the Jesuites challenge pag. 81 82. the L. Primate of Armach who upon that exhortation made in the Service-book of the Church saith thus It appeareth that the exhorting of the people to confess their sins unto their ghostly fathers maketh no such wall of separation between the ancient Doctors and us but we may well for all this be of the same Religion they were of Again Id. â—bid pag. 88. No kind of Confession either publick or private is disallowed by us that is any way requisite for the due execution of that ancient power of the keys which Christ bestowed upon the Church And again Neither the Ancient Fathers nor we do debar men from opening their grievances unto the Physicians of their souls either for their better information in the true state of their disease or for the quieting of their troubled Consciences and for receiving further direction from them out of Gods word both for the recovery of their present sicknesse and for the prevention of the like danger for the time to come which doctrine he learnedly asserteth and vindicateth from the fringes and dregs of Popish mixture and superstition The grave and godly Prelate My Lord Bishop of Duresme Bish Morton Appeal l. 2. c. 14. who well knoweth in Polemical differences between the Reformed and Roman Churches to separate the Chaff from the Corn stateth the question concerning confession thus It is not questioned between us whether it be convenient for a man burthened with sin to lay open his Conscience in private to the Minister of God and to seek at his hands both counsel and instruction and the comforts of Gods pardon But whether there be as from Christs institution such an absolute necessity of this private confession both for all sorts of men and for every particular sin known and ordinary transgression so as without it there can be no remission or pardon hoped for from God and so reduceth the difference betwixt Protestants and Papists unto two heads 1. of necessity 2. of possibility thus The Papists impose a necessity of confession absolute de jure Divino of all sins with all circumstances which is a tyrannie and impossible and a torture to the Conscience The Protestants do acknowledge saith he the use of private confession but with a double limitation and restraint 1. the first is the foresaid freedom of Conscience 2. the second is the possibility of performance by all which passages that great Scient Man doth not remove confession but certain errors crept in of late from the same as namely in that it is averred 1. to be of divine institution 2. of absolute necessity 3. extending to all men all known sins and all circumstances 4. and that it must be taken as a necessary mean either in deed or desire for the remission of sins which tares sown in the field his Lordship would have discerned if not separated from the duty it self the continuance whereof he alloweth and prescribeth Bishop Mountagu B. Montagu Appeal pag. 299. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath asserted this doctrine usque ad invidiam of whom we may reckon not as a witnesse but Confessor also because he hath written thus It is confessed that private Confession unto a Priest is of very ancient practice in the Church of excellent use and benefit being discreetly handled we refuse it to none if men require it if need be to have it we urge and perswade it in extremis we require it in case of perplexity for the quieting of men disturbed in their Consciences I know not of what latitude in some mens conceits Popery is for censuring these words as a smack thereof for he approves of it if discreetly handled imposeth no more need thereof than to such as need it urging it not by constraint but by inducement and perswasion and that not upon all men but upon such as are disturbed and perplexed in Conscience and not of all sins but such as lie disquietly in the bosome Great parts are as often envied and traduced as admired especially when men of small parts usurp the censure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. l. 1. p. 215. A wise and learned man contents himself with one onely meet Auditor and approver and if he meet not with so much quiets himself in his own worth and Conscience in the testimony whereof there is more solid comfort than in the vain applauses or reproches of a sandy multitude In the book well known by the Practice of Piety we read such directions in this present behalf Practice of Piety which sincerely performed were the practice of piety indeed and they are as followeth In a doubtful title thou wilt ask counsel of thy skilful Lawyer in peril of sickness thou wilt know the advice of thy skilful Physician pag. 762. and is there no danger in dread of damnation for a sinner to be his own Judge and a little after Luther saith Pag. 763. That he had rather lose a thousand worlds than suffer private confession to be thrust forth of the Church Occulta confessio quae modò celebratur etsi probari ex Scripturis non potest miro tamen modo placet utilis immò necessaria est nec vellem eam non esse immò gaudeo eam esse in
ecclesia Christi cùm sit ipsa afflictis conscientiis unicum remedium Luther cap. Babyl tom 6. fol. 109. our Church hath ever most soundly maintained the truth of this 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 foro 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 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 Thus is the doctrine of the Mother justified by her children 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 chiefly 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 Confessionis usus apud nos servatur ut generali professione peccati ex significatione poenitentiae petatur absolutio cumque non sine judicio usurpanda sit clavis vel solvens vel ligans in privato illo colloquio Pastores explorant Auditorum judicia an rectè intelligant de peccatis exterioribus interioribus de gradibus peccatorum de stipendio peccati de fide in Christum deducuntur ad considerationem peccatorum explorantur an seriò doleant de peccatis an iram Dei ti meant cupiant illam effugere an habeant propositum emendationis interrogantur etiam si in certis quibusdam peccatis haerere existimantur traditur ibi doctrina exhortatio de emendatione quaeritur vel consilium vel consolatio in gravaminibus conscientiae tali confessioni 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 understand 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 offences they are tried if they truly repent them 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 delivered counsel and consolation is there sought for overburt boned consciences and upon such a Confession 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 saluberrimam 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 privatam istam confessionem ad populum in necessariis crudiendum ubi horulae spatio plüs proficit Laicus quà m triduanâ concione Mihi libet disciplinae encomium apud Cyprian accommodare confessioni ut dicam eam retinaculum fidei ducem itineris salutaris fomitem 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 austorenesse 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 potest Ind. expurg Madriti 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 masculine 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 selves Tamet si Jacobus neminem nominatim assignando in cujus sinum nos exponeremus liberum permittit delectum ut ei confiteamur qui ex Ecclesiae grege maximè idoneus suerit visus quia tamen Pastores prae aliis ut plurimùm judicandi sunt idonei potissimùm etiam nobis eligendi erunt dico autem ideò prae aliis appositos quia Ministerii vocatione nobis à Deo designantur quorum ex ore erudiamur ad subigenda corrigenda peccata tum consolationem ex vemae fiducia percipiamus Id officii sui unusquisque fidelium meminerit si ita privatim angitur afflictatur peccatorum sensu ut se explicare nisi alieno adjutorio nequeat non nâ—gligere quod illi à Domino offerturremedium
by our Priests likewise Mittit Christus nè calumninrentur Sacerdotes Calv. Nec repudiavit penitùs christus Judaeorum presbyterium cùm de leprae dijudicatione ageretur Ostende te inquiens Sacerdoti Beza de Presb. excom p. 17. Why then did Christ send them thou wilt say To shew the respect he bare unto Levi's order and to remove that scandal as if he went about to break the Law And why the Lepers above all others of the diseased were sent to Christ Lyra gives two reasons 1. That the Priests might testifie if they were thorough by healed 1. Quia Sacerdotes debebant judicare num talip eâ—â—et verè curatus 2. Quia pro sua emendatione tenebatur offerre sacrificium determinatum in lege Lyr. in Luc. 17. and so against their wills be witnesses of the Lepers coration and Christs miracle 2. To offer for their healing the sacrifice appointed under the Law upon other errands than they were sent and not to confess their sins Remitted then they were unto the Priests for trial and examination not for any acknowledgment not to confess they were Lepers but to make it apparent to the Priests first and by the Priests to the people that they were healed from their Lepry and freed from the danger of infecting It being the Priests office to try such men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact in Luc. 17. and they to undergo the censure How impertinent then is it to infer a Divine institution from a politick ordinance Importuna est illorum allegoria qui legem merè politicam inter ceremonias reponunt Calvin and to make a Law of State to become a typical ceremony especially where the manner and end are so different Siste te summo Sacerdoti de publico coetu intelligendus est ut praeteream fieri id solitum magis ad publicam gratiarum actionem vel ad partae sanitatis aut alterius cujuspiam beneficii judicium Iac. Rex Med. in Orat. Dom. p. 63. lat edit for in Auricular Confession the sin is acknowledged here the binefit the act there is private here publick there the spiritual lepry is revealed that it may be cured here after the cure that it may be censured there that the Confessed sinner might be restored to the saithful society here that the convicted leper might be exiled there exposed as an example of devotion here expelled upon danger of infection there penitents make their resort to receive the benefit and here the lepers to be thankful for the benefit received This shewing therefore unto the Priests shews no such matter as Auricular Confession to be of Divine right and institution We must then see better cards Their best plea is from the words of Christ Receive the holy Ghost Ioh. 20.22 23 whose sins soever ye remit they are remitted unto them and whose sins soever ye retain they are retained Words of a pregnant sense in the Church of Rome as to bring forth at one venter twins two Sacraments of Penance and of Oeder That Christ therein conferred a power to the Apostles and their successors over sins is a clearer truth than may well be denied but whether such a power over consciences as is exercised in that Church must now be questioned The power it self in remitting and retaining fins we must adjourn to its proper place and must for the present examine whether the words of Christ in themselves considered or by necessary consequent prove auricular confession to be of divine right and institution The Roman Divines insist upon the latter and endeavour by necessary consequent to infer the same thus Such as have fallen into sin after Baptisme are bound by Gods law to repent thereof and seek to be reconciled unto him but none can be truly penitnet or reconciled unto God without confession of sin unto the Priest which assumption they further confirm thus Christ hath instituted the Priests judges upon earth with such power Christus instituit Sacerdotes Judices super terram cum ea potestate ut sine ipsorum sententia nemo post Baptismum lapsus reconciliari potest sed nequent Sacerdotes judicare nisi peccata cognoscant Bellar. lib. 3. de poenit c. 2. as without their sentence No sinner after his Baptisme can be reconciled but no Judge can pass a sentence upon unknown sins and secret sins cannot be known but by Confession of the party therefore they conclude c. from which discourse thus framed arise in their opinion these two Consectaries 1. That Priests are instituted by divine right to hear and determine of sins brought before them by Confession 2. Comme l'institution des Prestres est de droit divine pour confesser les Pecheurs ausi est bien la confession des Pechez pour estre sait devant ses Juges comme Diâ—u les a ordonaé commandé aux Prestres d'ouir les confessions pardonner les pechez ausi par la mesme ordonnance commandment à il obligâ— les fideles Penitens a lieur dâ—coâ—urir declarerleurs sautes D. Bâ—ss Carefme Tom. 2 p. 724. That sinners are injoyned by the same authority to appear at this Tribunal and there to accuse themselves that they may be absolved And as God hath ordained and commanded Priests to hear Confessions and to pardon sins so by the same ordinance and command hith he obliged the believing Penitents to discover and declare their offences No argument more cried up than this and as common with Romes proselytes as water in Tiber and thou hast it good Reader as it is pressed by a Jesuite and a Soâ—bonist who would be thought to be the onely Scribes and Pharisees of Papal Divinity and mayst observe how all the force hangs but upon the by one wheel moving another that if the least flaw happen in any one the motion that is the conclusion ceaseth Many consequences but how put together by what pins and contignations that 's a secret depinge ubi sistam Persius Satyr ult Inventus Crysippe tui finitor acervi For according to this induction without Confession to a Priest no absolution and without Priestly absolution no remission and without remission from the Priest no reconciliation with God Or thus No reconcilement betwixt God and a sinner except his repentance be sincere no Repentance is sincere till the Priest approve and judge it to be so no Priest can judge of the Sincerity of Repentance without notice of the offence and notice he cannot have without a sinners confession Christus certè nihil horum dicit in sententia illa Joan. 20 de tali judiciario processu nulla syllaba ibi extat Chemnit ex part 2. p. 178. Thus have you this argument up-staires and down-staires And if all these inferences flow so naturally and necessarily from the text how dull-sighted were the Ancient Doctors that could espy none of them Let us tread this Climax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
after unnatural lusts and become not Confessores but contaminatores Sir Rob. Heath at Earl of Castlehavens attainder April 25. 1631. as one of their own Order speaketh proposing such Questions which to do is contra naturam and to relate contra reverentiam naturae as a learned Lawyer spake in a late unfortunate Earls case These Ghostly Fathers ofâ—times grievously offending in pleasing themselves with such obscene Questions Qui saepissimè peccant mortaliter delectando se de â—ujusmodi interrogationibus propter delectationem saciendo eas Sum. Angel tit Interrog in Confess contriving them up on set purpose for their delight and pastime Such formes of confession you may swear altogether different from the ancient Penitential Canons by whose directions the spiritual Fathers of the last society looking a-squint upon the desires of the flesh inquire after the difference of sins obscene and beastly matters Formulas confessionum quibus sancti illi Pneumattâ—â— circa peccatorum differentias obsâ—oena quaedam impudica exquirunt quae sinâ— Interrogati cujus auribus inauditae turpitudines lasciviae instillantur rubore Interrogantis inhonesti appetitus titillatione vix ullis vâ—â—bis aut ne vix quidem enunciari poslint Pâ—nt Tyard Episc Cabilon de fratribus Jesu pag. 35. which cannot be mentioned without blushing in the Examinat whose ears tingle at the hearing of unknown lusts and uncleanness and not without the titillation of a dishonest appetite in the Examiner himself that moveth them Oh times that such filthy communication not once named amongst the Heathen should be thus plaied withall these Ghostly Fathers to be so carnal this penitential practice so obscene this pretended Laver of the soul to become the sink of iniquity this Confession of sin a profession of sinning where men learn rather than leave sin displeasing rather than appeasing God and at the end of this exercise become far worse than at the beginning Pardon good Reader the exuberancy of my speech justly occasioned when the most holy pretences are the most fowly profaned Good reason had Canus to tax such Confessors who by their foolish interrogatories became scandalous to their Penitents Nec eos quidem probo qui imprudenter interrogando Poenitentibus scandalii inâ—iciunt atque adeò eo peccare docent Qua in re confidenter etiam reprobo summ is istas Confessionum interrogitionibus plenas quae idiomate vulgari non solùm eduntur sed passimâ—etiam mulâ—erculis Idiotis conferuntur ut indè discant non Confitendi sed ut ego sentio peccandi ratioâ—m normam Can. Relect. de Poen part 6. pag. 908. so far as to teach them to sin and withall confidently to reprove these summes of Confessions stuffed with Questions of that nature and are not onely put forth in the vulgar tongue but are bestowed abroad upon women and simple people thereby to learn not the manner and form of confessing but as I suppose of sinning Our last exception against this Specifique enumeration of every sin in Confession 6. Of Venial sins Of Reserved cases is derived from a practice of theirs in exempting of Venial sins and reserved cases from the ordinary and parochial Ghostly Father Venialia quamvis râ—ctè utiliter in Confessione dicantur taceâ—i tamen citra culpam multisque aliis remediâ—s expiaâ—â— possint Concil Trid. c. 5. Those as superfluous and scarce worthy of a Priests skill and notice these as too haâ—nous and desperate diseases exceeding his skill Patribus nostris visumâ—st utâ—atrociora quaedam graviora crimina non à quibusvis sel à summis duntaxat Sacer lotibus absolveretur Conc. Trid. de casuum reservatione cap. 7. therefore reserved for Physicians of higher place and power and in such cases every simple Priest is inhibited to proceed but to send corpus cum causa to such Penitentiaries to whose jurisdiction they are immediately subject Now if all sins that come into a sinners mind must upon pain of the second death and that by Gods law be opened to a Priest by what law are some exempted and more reserved from his audience than others Again if Papal reservations and dispensations be in these sins and cases of validity it will follow that the precise enumeration of all sins is but a Church ordinance or if Divine then no dispensation lieth in such cases it being a ruled case that Papal power cannot dispense with the Divine law but with Ecclesiastical constitutions onely Let the Jesuites try the hornes of this Dilemma Now by the same reason that they take off such sins from Confession may we make bold to leave out such as many such there are that stand not in need of Priestly advise and absolution It will be said venial sins are not here to be reckoned for Venialia exnatura ratione peccati quae non sunt contraria charitati Dei proximi Bellar l. 1. de amiss gratiae cap. 3. because being of their own nature pardonable nor so averse to God as to lose his favour they need not to be remitted this way neither ingage so deeply to hell nor make so great a breach betwixt God and man as to require the Priest to stand in the gap and to make the atonement To the contrary although we acknowledge great distinctions betwixt sin and sin and punishments proport onable yet we affirm no sin so little but it is in its own nature mortal and no sin so great but from the event may be venial The least sin makes a breach upon Gods law and makes the delinquent accessary to the breach of the whole law is an offence against an infinite Deity therefore may be punished in the strictness of his righteous judgement Doctor Field of the Church Book 3. c. 32. yea with utter annihilation for that saith a profound Divine there is no punishment so evil and so much to be avoided as the least sin that may be imagined so that a man should rather chuse eternal death yea utter annihilation than commit the least effence in the world Again if all Spiritual wounds must pass thorough the Priests hands of necessity for curation then venial sins also for though they are not vulnera lethifera with the Cardinal Bellar. l. 1.1 de Amiss grat c. 2. yet they are plagae leves which slighted by neglect thereof may prove deadly a ship leaking at a little flaw may indanger drowning The want of one naile as the French Proverb is may cause the loss of shooe horse and horseman Pour un clou on perd un fer pour un fer un cheval pour un cheval un Chevaliâ—r for great weights many times hang upon small wires and however some Roman controversie-men put off venial sin from Confession as in it self not mortal but venial Bishop Fisher dares not like of that avoidance Quòd peccatum veniale solùm ex Dei misericordia veniale sit in hoc tecum
their trust is committed the Ministery of Reconciliation of this key Saint Ambrose thus Behold sins are forgiven by the holy Ghost Ecce quia per Spiritum Sanctum peccata donantur homines autem in remission em peccatorum Ministerium suum exhibent non jus alicujus potestatis exercent neque enim in suo sed in Patris Fihi Spiritus Sancti peccata dimittuntur isti rogant divinitas donat humanum enim obsequium sed Munificentia supernae est potestatis Ambr. l. 3. de Spir. S. cap. 19. but men contribute their Ministery toward the Remission of sin but exercise no right of any power for sins are not remitted in their name but in the name of the Father the Son aâ—d the Holy Ghost they supplicate and pray God grants and pardoneth the service is from man but the bounty from an higher power So then the higher power is the key of authoâ—ity and the humane service is the key of Ministery These several keys were well known to Scotus who writeth thus Authoritas judiciaria sententiandi coelum huic aperiendum vel apertum esse tripliciter intâ—lligitur 1. Authoritas simpliciter principalis solius Dei 2. Non Princâ—palis sed praecellens solius Christi quâ—tatum ad duplicem prae minentiam 1. unam quidem in universaâ—itate causarum judicaâ—darum 2. aliam in siâ—mitate sementiae dâ—siâ—itivae utraque praeeminâ—nia potest conâ—nircilli qui omnia mâ—rita dâ—â—â—rita novit quae sunt â—ausae propâ—er quas coeluÌ„â—st aperiendu vel claudenduÌ„ habet etià voluâ—taâ—eÌ„ inseparaâ—iliter conformem justitiae divinae propter pâ—imuÌ„ pâ—rest in omnibus causis sentâ—â—tiarâ— quia omâ—â—es novit propter secuadum potâ—st ejuâ— sententia sâ—aplicitâ—r esse fiâ—ma irrevocabilis quia semâ—er justa Non potest haec Clavis esse in ecclesiâ— Militante qâ—ia nullus in ecâ—lesia novet omnes causaâ—â—udiciarias nec habet voluntatem imâ—nutabilitâ—r justam 3. Paâ—ticulaâ—is quantâ—m ad causas cognoscendas infirma quantum ad sententiam ferendam puta quia ipsa fit aliquando revocabilis si quando praeter lâ—gem divinam judicat potest ergò esse in ecclesia una clavis coelum aperiendi sc autoritas sententiandi particulariter non irrevocabiliter coelum esse apertum Scot. l. 4. dist 19. Sect. Haec secunda Judicial authority in censuring heaven to be open or to be opened to any man or not is understood in a threefold sense 1. as the most principal and absoluâ—e residing in God onely 2. not as the most principal but a very excellent authâ—rity appertaiâ—ing unto Christ by a double preeminence which he hath 1. â—ver all causes as one who knoweth all mens hearts and can judge thereof 2. in the validity of his sentence definitive as ever just and never to be repealed which prerogative can onely sort with him who knoweth how well or ill all men have deserved for heaven stands open and shut towards us according as our deserts are as also in regard the will of Christ is and ever was undividedly conformable to divine justice for the first reason He may be a Judge in all causes who knoweth all things and for the second his sentence is firm and irrevocable because alwayes just The militant Church is not capable of this key because there is not any member in that Church endowed with so ample intellectuals as to know all causes nor hath a will so confirmed in justice as therein to be immutable 3. There is a particular authority to hear causes but weak to give sentence and is many times revocable as pronounced besides the law of God there may be then in the Church a certain key to open heaven that is the authority of sentencing in particular and yet heaven not irrevocably open unto any Thus much Scotus from whose testimony clearly stream these deductions 1. The Ministerial key in the custody of the Church is not so ample and firm as that excellent key which is upon Christs shoulder and those words As my Father sent me so send I you relate to the certainty of the Commission and not to the extent thereof 2. That there is not in the Militant Church therefore not at Rome such a key as can fit all wards or such a Judge as can take cognizance of all causes nor is there that Oecumenical jurisdiction intituling Rome above all and unto all nor do all causes turn upon that Rota 3. That there is no mortal Judge either Ecclesiâ—stical or Civil so confirmed in justice Clavis triplex 1. Authoritatis istam habet solus Dâ—us qui solus dimittit peccata authoritativè 2. Excellentiae quaÌ„ solus homo Christus habet ia quantum essecâ—uÌ„ Sacramentorum potest dare siâ—e Sacrameatis 3. Clavis Ministerii istam clavem habent Sacerdotes per quam ligant solvunt Raymond sum tract 4. de Poenit. but that he may swerve and deviate from that rule Nullus in Ecclâ—sia saith Scotus In the Church no not one but hath a will subject to change the Pope then that boasteth of the infallibility of his keys either is not of the Church or above it And as this Schoolman hath expressed the differential properties of these keys so a Canonist the several titles and persons to whom they appertain The key saith he is tripartite 1. of Authority and that is in the hands of God alone who onely forgiveth sins with authority 2. Of Excellency which the man Christ hath insomuch that he without the Sacraments can confer the effect and benefit of the Sacraments 3. Of the Ministery and this key is in the custody of the Priests by virtue whereof they bind and loose The Church then must rest contented and good cause she hath so to do with this Ministerial key for the first authentical key posuit pater in potestate sua the Father hath put in his own power for the excellent key omnem potesâ—atem dedit filio he hath given that power to his Son and for the Ministerial key habemus thesaurum istum in vasis fiâ—â—ilibus 2 Cor. 4.7 we poor Clergy-men are rich in this treasure the vessels containing the same are earthly but the key is from the Lord and heavenly the excellency of this power is from God the Ministery from us onely And that we may not be thought to accomplish any thing as from our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil Com. in 1 Cor. 4. but that every one who seeth it may say it is wholly of God nipping withall the false Apostles who ascribed all unto themselves as Theophilact piously admonisheth And indeed we need not be ambitious of further dignities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God having highly honoured our Order with this depositum for to which of the Angels said he at any time To thee will I give the keys c. and whatsoever ye shall bind on earth shall be bound in
faciat per semetipsum quid faciat per Ministrum suum per semetipsum resuscitat mortuum per Ministros solvit ligatum per semetipsum mundat Leprosum ministerio Sacerdotis reducit ejectum Mortuum resuscitare Iaeprosum mundar ad idem videtur respiâ—ere nam utrobique solvitur obligatio culpae sed vinctum solvere vel rejectum educere ad idâ—m nihilominus videtur respicere quoniam utrobique sequitur obligatio poenae Leprosus mundatur quando perversus quisque pravitatis suae sordibus divinitùs exuitur Mortuus resuscitatur quando peccato captivatus ad benè vivendum divinitùs animatur Post emundationem leprae Sacerdotali ossicio interveniente ejectus priùs in sua reducitur institis involutus à Domini Ministris abire ad sua redire permittitur quando per absolutionem consilium Sacerdotis ad vitae novitatem reformatur Rich. de Clavibus cap. 18. We are diligently to distinguish what God doth by himself and what he doth by his Minister by himself he raised the dead by his Ministers he loosed him that was bound by himself he cleansed the Leper by the Ministery of the Priests he restored him that was cast out To raise the dead and to cleanse the Leper have respect unto one and the same thing for in them both the obligation of sin is loosed so also to loose him that was bound and to restore him that was cast forth seem to be the same for in both there followeth an obligation of punishment The Leper is cleansed when a sinner is by God stripped forth of the filth of sin The dead is raised when he that was in bondage unto sin is quickned by God to lead a good life After the cleansing of the Leprosie the Priests office intervening he that was formerly cast forth is restored and he that was bound with grave-clothes and loosed by the Lords Ministers is permitted to depart and return unto his own when through the absolution and counsel of the Priest he is reformed unto newness of life Thus much Richardus where we plainly see that absolution in the hands of a Priest is but an infranchising not a reviving of a dead sinner a reconciling and not a cleansing of a leprous Penitent The third way of absolution is which a Penitent in some select cases 3. Spiritually by the testimony of the Holy Ghost pronounceth it upon himself for remission of sins is the proper work of Gods Spirit therefore Christ endowed his Disciples first with the Holy Ghost and then with the power of remission and retention Hereupon saith Ambrose He that cannot absolve from sin Qui solvere non potest peccatum non habet Spiâ—itum Sanctum munus Spiritûs Sancti est ossicium Sacerdotis jus autâ—m Spiritûs Sancti in solvendis ligandisque criminibus est Ambros l. 1. de Poen c. 4. hath not the Holy Ghost the charge of the Holy Ghost is the Priests office and the right of the Holy Ghost is in binding and loosing offences Wherein observe that Fathers distinction inter Spiritus Sancti munus jus Absolution from the Priest to a penitent is munus Spiriâ—ûs Sancti the charge and office of the Holy Ghost whereas the absolution from a penitent to himself is jus Spiritûs Sancti that right whereby the Holy Ghost testifieth unto his conscience that his sins are forgiven Origen after his manner feeding upon an Allegory understandeth by the gates of hell sins Portae inferorum nominari possunt juxta species peccatorum Sion autem portae intelliguntur contrariae portis mortis ut mortis quidem porta sit intemperantia porta verò Sion temperantia arbitror quòd pro unaquaque virtute cognitionis aliqua sapientiae mysteria respondentia generi viâ—tutis aperiuâ—tur ei qui secundum virtutem vixerit Seâ—vatore dante iâ—s qui superari non possunt à portis inferorum totidem claves quot sunt virtutes Origen and maketh every several vice a several gate and the gates of the daughter of Sion he makes the contrary virtues as intemperance is a gate of hell temperance of Sion c. and by the keys he will have meant the pious practices of each virtue So by the keys of Righteousness and temperance are opened the gates of Righteousness and temperance Our Saviour conferring saith he upon such against whom the gates of hell prevail not so many keys as there are virtues According to this Father a man by sinning shuts heaven gate and sets hell gate open for his soul and contrarywise by repenting and practising such virtues as are opposite to his former vices he shuts the gates of hell and sets open for him those of heaven To the same purpose saith Saint Chrysostome if that Homily be his whereof his learned publisher doubteth He hath given unto thee the power of binding and loosing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom super Quaecunque c. tem 7. pag. 268. thou hast bound thy self with the chain of the love of wealth loose thy self by an injunction of the love of poverty thou hast bound thy self with the furious desires of pleasures loose thy self with temperance thou hast bound thy self with the misbelief of Eunomius loose thy self with the religiâ—us embracing of the right faith Thus God hath erected a Tribunal in the heart of man his Conscience arraigneth him upon Gods law as a Transgressor and guilty of the breach thereof but upon his confession and detestation of the fact Justificatio in S. Scriptura actionem quandam forensem notat qualis est absolutio aut absolutionis pronuntiatio D. Twiss de Permis lib. 2. part 2. p. 434. the holy Spirit recreates and comforts him with the sweet voice and promises of the Gospel that his sins for Christ's saâ—e are forgiven kindling in his heart faith whereby he is justified and at peace with God For what else is the justification of a sinner but a pronouncing of his absolution and this I call the inward and Spiritual Absolution And this is all our Church guided with Gods word and invested with this power teacheth concerning absolution the Rhemists confessing the use thereof in our Church Rhemist Annotat in Joan. 20. vers 23. That the English Protestants in their order of visiting the sick their Ministers acknowledge and challenge the same using a formal absolution according to the Churches order after the special confession of the party and for which it was even her happiness to have been accused by Schismaticks being justified by the then gracious and learned Defender of her faith for when Arch-Bishop Whitgift read unto King James the Confession in the beginning of the Communion-book and the absolution following it His Highness perused them both in the book it self liking and approving them Conference at Hampton-Court pag. 12 13. edit 1625. And when the Bishop of London acquainted his Majesty with a more particular and personal form of absolution prescribed to be used in
the order for the visitation of the sick the said particular absolution being read his Majesty exceedingly well approved it adding that it was Apostolicall and a very good Ordinance in that it was given in the name of Christ to one that desired it upon the clearing of his conscience And herein the English Church is associated by her sister Churches of the Reformation The Augustan Confession The Church ought to impart absolution unto such as have recourse unto repentance Ecclesia redeuntibus ad poenitentiam impertire absolutionem debeat Harm Confes S. 8. quòd absolutio privata in Ecclesiis retinenda sit Ib. art 12. and that private absolution is to be retained in the Churches Absolutionem ex potestate Clavium remissione peccatorum per Ministerium Evangelii à Christo institutum singuli expetere possint à Deo suo consequi se sciant quando haec à Ministris eis praestantur accipere ab his tanquam rem à Deo ad commodandum ipsis salutariter inserviendum institutam cum siducia debeant remissione peccatorum sine dubitatione frui secundum verbum Domini Cui peccata remiseris remittuntur Harmon Confes c. 5. The Church of Bohemia All persons may specially crave absolution from the power of the keys through the Ministery of the Gospel instituted by Christ and may know for certain that they obtain the same from their God And when it is performed by the Minister unto them they ought to receive it at their hands with confidence as a thing instituted by God and serving for their profit and salvation thereby enjoying beyond all question forgiveness of sin according to the word of the Lord whose sins thou forgivest they are forgiven And the Saxon Church We affirme the rite of private absolution to be retained in the Church Affirmamus ritum privatae absolutionis in Ecclesia retinendum esse constanter retinemus propter multas graves causas de hac fide commonefacere nos absolutio debet eam confirmaâ—e sicut confirmabatur David audita absolutione Dominus abstulit peccatum tuum ità tu scias vocâ—m Evangelii tibi quoque annunciare remissionem quae in absolutione tibi nominatim proponitur non fingas nihil ad te pertinere Evangelium sed scias ideò editum esse ut hoc modo salventur homines side amplectentes Evangelium mandatum Dei aeternum immotuÌ„m esse ut ei credas Art 16. and we for many weighty causes constantly retaine the same Of this belief absolution ought to admonish us and to confirm the same as David was upon the hearing of his absolution The Lord hath taken away thy sin so mayest thou perceive the voice of the Gospel to declare unto thee also forgiveness which by name is proposed unto thee in absolution Thou mayest not feign the Gospel to appertain nothing unto thee but know that it is therefore set forth that by this meant men by faith imbracing the Gospel may be saved and Gods commandment abiding for ever and never to be removed that thou mayest believe the same So the Transmarine Churches herein lend us the right hand of fellowship And thus much for the power of loosing Binding thâ— other part of their office and power is in binding For the Lord saith Ambrose hath given the like power in binding as in loosing Dominus par jus solvendi voluit esse ligandi qui utrumque pari conditione permisit ergo qui solvendi jus non habet nec ligandi habet Ambr. l. 1. de poen c. 3. and hath granted the same upon the like condiâ—ion therefore he that hath not the power of absolution hath not the power of ligation Thereby the Father refuting the Novatians Hereticks of his time and of whom we shall hear some news anon that arrogated unto themselves the power of binding but not of loosing and affirmed the Church to have power to cast out a sinner but not to call in a Penitent Ligandi facultas mandatum Evangelii Ministris datur quanquâ—m notandum est hoc Evangelio esse accidentale quasi praeter naturam Calvin harm in Matth. 16. whereas both these properties are belonging to one key The Church is armed with this power though loth to strike and never but in the case of necessity the inâ—quity of men forcing her to use this weapon it being not so natural to the Gospel but accidental onely to lock up sinners in their offences And having in a readiness to revenge all disobedience saith the Apostle when your obedience is fulfilled 2 Cor. 10.6 q d. Revenged of the false Apostles we could be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in 2 Cor. 10 p 400. and would but for that you which are obedient are mingled with them we forbear lest some strokes might fall upon you also Where note that this key is turned upon the disobedient onely and often respited for their sake who are obedient This power of binding being rather privative than positive for the guilt of sin binds the sinner over unto punishment and the Priest is said to bind when be finds no cause to loose those bonds Insomuch that whether you respect the private exercise of these keys upon private notice of a sinners state or the publick practick thereof in the Censures of the Church the Ministerial power of binding is declarative onely or applying Gods threats generally expressed in his Law upon refractory transgressors So upon the point the Priest is said to bind when he looseth not and as induration of the heart blinding of the eyes stopping of the ears c. are not to be understood of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc Orat. fid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 127. Graecè as effecting and working the same but permitting and dispensing therewith onely It being the usual guise of the Scripture to call the permission of God his effect and operation So the Priest is said to bind when he permitteth onely and that upon just cause the sinner to remain in the same pickle he found him And as Henâ—y the VIII King of England is reckoned of for the Founder of Christs-Church in Oxford because he let it stand In that sense do Priests bind leaving obstinate sinners standing upon the same termes they formerly did in a fearfull expectation of Judgment except Repentance come betwixt that we need not make any longer stay upon this subject The handling of this part viz. the power of the keys in binding and loosing so at large shall excuse the brevity of that which followeth to be considered in the other parts and members of this promise SECT II. The Contents 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 office but necessity and where they are the parties grieved Bonds of the soul and sin onely loosed
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 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by whom God who in his own right pardons sins 3. of the Priest in remiseritis ye my Apostles and Ministers 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 and to account of their Ministery in what sins soever they shall remit and of their solemn sending and inspiring John 20.21 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 Chrysostomes 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 remiseritis ye shall remit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imperium obtineo potior superior sum vinco mordicus retineo H. Stephan 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. 1â— 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 har 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 God 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 world or life or death or things present or things to come all are yours all ye are Christs and Christ is Gods The greater the trust reposed in us is the greater is your hope and our
account The Charge is ours but the commodity is yours for whose good we are enfeoffed with this power then for any man to slight or disparage the gift will argue either a disesteem of the thing it self or despair to reap any benefit from it rather give God the glory that hath given such power unto men and remember for whose sakes it was given I shall make up this part with the saying of Theophylact Behold with me the dignity of Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in Joan 20. pag. 137. how God-like it is for to God it belongeth to forgive sins they are then to be honoured as from Gâ—d Let them be otherwise worthless what then They are Ministers of Divine graces Grace worketh by them as it spake by the mouth of Balaams ass for our unworthiness doth not frustrate or hinder grace seeing then grace comes by Priests in that respect let them be honoured By this that hath been said Novatian Heresie it appeareth how much the Church was wronged by Novatus a Bishop in Africk and Novatian a Priest of Rome for those two laid their heads together in the conception of that desperate heresie Spoiling her of this Ministerial power in reconciling Penitents lapsed after baptisme into notorious offences though their repentance were never so sound or soundly demonstrated An opinion begotten upon the severity of those Primitive times wherein the Fathers of the Church however they might believe that the Church had warrant to receive such sinners yet they abstained from the use thereof Non quòd lapsos ad communionem Ecclesiasticam pacem admittendos negarent sed quod nullam ad eos reconciliandos condonandáque delicta jus in Ecclesia esse perfidiosè crudeliter asseverarent quod Clavium potestatem Sacerdotibus detraherent D. Petav. Animadvers in Epiphan haer 59. p. 226 227. leaving them to their grief and Gods mercy nor were those Hereticks proscribed by the Church as Petavius informeth us for denying lapsed sinners to be admitted to the communion again but for cruelly and despâ—tefully maintaining that the Church had no right nor authority to reconcile them Aiunt Novatiani se Domino deferre reverentiam cui soli remittendorum criminum potestatem reservent immo nulli majorem injuriam faciunt quà m qui ejus volunt mandata rescindere nam cùm ipse in Evangelio suo dixerit Dominus Jesus Accipite c. Quis est ergâ— qui magis honorat utrum qui mandatis obtemperat an qui resistit Ecclesia in utroque servat obedientiam ut peccatum alliget relaxet haeresis in altero immitis in altero inobediens vult ligare quod non resolvat non vult solvere quod ligavit Ambr. l. 1. de Poen c. 2. and to pardon their offences and upon the point wrested from her Priests the power of the keys The Novatians saith Ambrose tell us how they ascribe this reverence to God as to reserve unto him onely the power of pardoning offences whereas in truth none do him greater wrong than those that go about to repeal his commandments seeing the Lord Jesus himself in the Gospel hath said Receive the Holy Ghost whose sins soever ye remit c. who is it therefore that honoureth him most whether the man that obeyeth or he that opposeth his commandments the Church in both preserves her obedience as well in binding as in loosing sin But this heresie in that is cruel in this disobedient and will bind that it may not loose and will not loose what it hath bound And in this way the Latin Fathers set down this heresie but the Greek I know not how truly charge them further as affirming them to cut off such sinners not onely from the society of the Church without hope of reconcilement but from salvation without hope of mercy that those who denied Christ could not obtain mercy So Theophylact. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. And Epiphanius Novatus brâ—ached this herefie saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan adv haer l. 2. tom 1. haer 59. there was no salvation but one repentance and he that fell after Baptisme could never after be able to obtain mercy But whether they called the mercy of God into question as they did the reconciliation of the Church may be doubted and it may well be whether Tertullian came home to them in this opinion or no in whom we read Christianos cum his non misceri eos neque congregare neque participare cum Christianis Tertul. contr Nat. l. 1. c. 5. That Christians should not be mingled with such grievous sinners who were to have neither right nor fellowship with Christians following the sharp discipline of the times wherein such lapsed sinners were made over unto God so Tertulliani temporum disciplina ità firmè observavit Ut ii Deo committerentur i. c. ut post longam quamlibet diuque tractam poenitentiam pacem ab Ecclesia impetrare non possint neque eorum ratio haberetur verùm in perpetuum Ecclesiâ absolutione vel in morie privarentur Gottofredi Notae ad Tert. Contr. Nationes as after a long and tedious repentance they could not be admitted to be at peace with the Church without any respect unto thâ—m at all but were for ever and at their death also excluded from the Church and absolution saith that learned Civilian who hath of late enriched the Church with another piece of Tertullian and pieced the same with his learned Notes Cyprian being censured for the breach of this discipline and dispensing and admitting of such who had fallen in persecution Ut his qui libellis conscientiam suam maculaverint vel nefanda sacrificia commiserint laxandam pacem putaverim Cyprian Epist ad Anton. and through frailty had incensed unto Idols made his apology for his practice herein The Church in his dayes and the dayes following not onely claimed the power but acted and used the same towards Penitent sinners of all sorts reaching the hand of absolution to such as devoutly craved the same For God maketh no distinction saith Ambrose who hath promised his mercy unto all Deus distinctionem non facit qui misericordiam suam promisit omnibus relaxandi licentiam Sacerdotibus suis sine ulla exceptione concessit sed qui culpam exaggeraverit exaggeret etiam poenitentiam majora enim crimina majoribus abluuntur fletibus Ambr. l. 1. de Poen c. 5. and hath granted to his Priests licence to absolve without any exception but he that hath aggravated in offending let him increase his sorrow for greater sins are to be washed with larger tears whereby we are given to understand that sins in themselves unlike are alike in pardon and if a Penitent distinguish of them in tears God will put no difference in pardoning 2 Cor. 2.10 The incestuous Corinthian smitten with the Churches censure is upon his sincere repentance restored to his state again and that
speech of the Apostle warranting his restitution is urged by this Father against these Hereticks To whom ye forgive any thing I forgive also for if I forgave any thing Cur igitur Paulum legunt Novatiani si eum tam impi è arbitrantur errasse ut jus sibi vendicaret Domini sui sed vendicavit acceptum non usurpavit in debitum Ambr. l. 1. de Poen c. 6. to whom I forgave it for your sakes I forgave it in the person of Christ Why do saith he the Novations then read Saint Paul if they imagine he erred so impiously as to usurp upon his Lords right but he challenged what he received and incroached not upon what belonged not unto him The Church then of old hath maintained her own which she hath ever executed Hitherto our industry hath sweat in discoursing upon that ministerial power 2. The properties of the power of the keys which Christ in his Gospel hath deposited to the Stewards and Dispensers of the Mysteries of God Our discourse must continue in laying down the properties belonging to this power wherein first it occurreth 1. Absâ—lution whether absolute or conditional whether Absolution pronounced from the Priest be absolute or standeth upon some conditions to make it powerful and efficacious for answer whereunto we must know that Priestly absolution is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sole and self-working cause of remâ—ssion but that more and more principal Agents and remarkable conditions belong thereunto For as the Cardinal observeth upon that Quaere whether the Sacraments confer grace there is a concurrency 1. of Gods will in the use of an external and visible sign 2. and of the passion of Christ as the meritorious cause Bellar. lib. 2. de Sacram. in genere cap. 1. Sect. igiturut intelligamus 3. also the power and intention of the Miâ—ister in consecrating the same according to Gods word as a remote cause 4. then faith and repentance disposing the Communicant in the right and profitable use thereof 5. and lastly the actual participation of the Sacrament So likewise that remission of sins may ensue upon Priestly absolution there is required the will and good pleasure of God to confer this pardon the suffering of Christ to deserve the same and a well-disposed heart in the Penitent whereby all obstacles are removed that may hinder the operation thereof It being a received rule that Physick works not upon an indisposed Patient The effect indeed is attributed to Priestly absolution it being Gods ordinance wherein he hath resolved to declare his mercy For example 1. let wood be dried 2. fire stricken from a flint 3. applied to the wood and so burn it is not driness in the wood nor striking fire on the flint nor applying of the fire but the fire it self that burneth So it is not in God that willeth nor in Christ that meriteth nor in the sinner that repenteth nor in the Priest that absolveth but in the divine Ordinance consisting in the strength and true use of all of these that remitteth sins And as our Lord said unto the blind men in the Gospel Believe ye that I am able to do this Matth. 9.28 29. upon whose affirmative answer that they believed he said according to your faith be it unto you so is the absolution of the Minister efficacious according to the faith and repentance of him that receiveth it Such conditions the Ancients held to be requisite namely Hierome commenting upon those words of Daniel Dan. 4.24 It may be God will pardon thy sins rebuketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the temerity of such as are so absolute and peremptory in their absolutions When Blessed Daniel saith he who knew things to come doth doubt of the Sentence of God they do a rash deed that boldly promise pardon unto sinners Cum B. Daniel praescius futurorum de sententia Dei dubitet rem temerariam faciunt qui audacter peccatoribus indulgentiam pollicentur Hieron in Dan. 4. And Saint Basil The power of forgiving is not absolutely conferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 486. Gracè but upon the obedience of the Penitent and consent of him that hath care of his soul The same resolution had place in the Schooles So Aquinas When the Priest saith I absolve thee he sheweth the man not onely significatively Cùm dicit ego te absolvo ostendit hominem absolutum non solùm significativè sed effectivè licèt possâ—t impediri ex parte recipientis Sed sufficiat generalis revelatio fidei per quam remittuntur peccata esset autem perfectior expositio Ego te absolvo i. e. sacramentum absolutionis tibi impendo Aquin. part 3. Qu. 84. art 3. ad Quintum but effectually to be absolved Although that effect may be hindred on his part that receiveth absolution where a general revelation of faith may suffice by which sins are forgiven but the more perfect exposition is I absolve thee that is I bestow upon thee the Sacrament of absolution clearly differencing between the administring of the Sacrament of absolution and conferring the effect thereof viz. remission of sins And Canus the better to lay open and resolve this doubt distinguisheth betwixt the giving of absolution and the effect thereof his words are these In respect of the Priest Distinguo ex parte Sacerdotis Dei absolventis absolutus quidem manet sed ex parte poenitentis ponentis obstaculum absolutio Sacerdotis praesentem non habet effectum and God that doth assoile the party may remain absolved whereas in respect of himself the party peccant putting an obstacle thereunto the absolution of the Priest may take no present effect and informes us further that Great difference must be made betwixt remission of sins Remissia peccatorum 1. quae habet annexam justificationem 2. Judicialis est continens sententiam cujus virtute quis solvitior à peccatis in tali peccatorum judicio remissivo in quem sensum Sacerdos non semper peccata remittit Sacerdos absolvens fictum verum absolutionis Sacramentum impendit quantum in se est veram formam imponit cujus effectus tâ—â—c quidem impeditur per indispositionem Recipientis nec sensus formae Sacramentalis est Ego te absolvo i. e. do absolutionem quae nunc effectum suum habeat remissionis peccatorum sed sensus est Ego judicialem absolutionem impendo quae vi suâ potens sit te absolvere si tu velis fructum ejus obtinere Quemadmodum si absolutionis sententiam proferret Judex quâ liberareris à carcere in quo postea tu voluntate tuâ manere vis si eâ—o extrinsecù clave januae seram aperirem tu volens intùs obicem opponeres Ego verè januam aperui Canus Relec. de poen part 6. pag. 930 931. to which the grace of Justification is ever annexed and the sentence wherein such a remission is
Greg. And hence it comes to pass that the Fathers erect thrones for these Presbyters making them Judges and honouring their resolves as solemn judgments Saint Austin expounds the thrones Rev. 20.4 and those that sate thereon and the judgment given unto them in the Revelation Non hoc putandum est de ultimo judicio dici sed sedes Praepositorum ipsi praepositi intelligendi sunt per quos ecclesiae nunc gubernatur Judicium autem datum nullum melaâ—is accipiendum quà m id quod dictum est Quaecunque ligaveritis c. undè Apostolus Quid enim inquit mihi est de his qui foris sunt judicare nonne de his qui intus sunt vos judicatis Aug. lib. 20. de Civit. Dei cap. 9. not of the last judgment But the seats of the Rulers and the Rulers themselves are understood to be those by whom the Church is now goveâ—ned And the judgment given unto them cannot be taken better than of that which is spoken whose sins soever ye remit c. and the Apostle what have I to do to judge those that are without and do not you judge of those that are within And Saint Chrysostome extols the same far above the glittering pomp of earthly Tribunals Although the Kings Throne seem unto us majestical for the precious stones dazling therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 5. p. 152. and the gold wherewith it is beset But withall the administration of earthly things alone comes under the jurisdiction thereof and further authority it hath not whereas the Priests throne is seated in heaven and matters thence are turned over to their decision And Saint Hierome having the keys of the kingdome of heaven they judge after a sort before the day of judgment Qui claves Regni coelorum habentes quodammodo ante diem judicii judicant Hierom. ad Heliod And Saint Gregory Behold they are not onely secured on their own behalf Ecce non solum de semetipsis securi sunt sed etiam alienae oblâ—gatâ—onis potestatem relaxationis accipiunt principatumque superni judicii sortiuntur ut vice Dei quibusdam peccata retineant quibusdam râ—laxent Greg. supâ—à but receive the power of loosing the bonds from others and obtain a principality of judgment from above that they may in Gods stead retain the sins of some and release the sins of others Either then we must ascribe judgment to the Priests in the Ministery of the keys or else afford but little in this behalf to these Doctors Judges sure they are if these Ancient worthies have any judgment 3. The exercise of the keys We are now come to the exercise of this power which is indeed the very life thereof and this practice is spiritual as the weapons of our warfare are containing the means in the discreet use and application whereof God forgiveth sin and his Minister giveth notice of that forgiveness Dr Field of the Church Book 5. chap. 22. pag. 104. London 1610. Now there are four things in the hand of the Minister as a great Divine of our Church noteth the Word Prayer Sacraments and Discipline by the word of Doctrine he frameth winneth and perswadeth the sinner to repentance and conversion seeking and procuring remission from God By Prayer he seeketh and obtaineth it for the sinner By the Sacraments he instrumentally maketh him partaker as well of the grace of remission as of conversion and by the power of the discipline he doth by way of authority punish evil doers and remit or diminish the punishments he inflicteth according as the Condition of the party may seem to require Thus that judicious man hath reduced the practick of the keys unto four heads and we receiving this method from him shall open them more particularly The first is the word of Reconciliation 1. By the Word and consisteth in the preaching and due applying thereof and the Ministery thereof doth the Apostle specially place as a powerful ordinance 2 Cor. 5.18 whereby a sinner is cleansed from his iniquity Now are ye clean through the word I have spoken unto you whereupon Aquinas observeth God to have given us the virtue Dedisse virtutem inspirasse in cordibus nostris ut annuntiemus mundo hanc reconciliationem esse sactam per Christum Aquin. in 2 Cor. 5. and to have inspired into our hearts that we should declare unto the world this reconciliation to have been made by Christ Therefore it is called 1. the word of salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2.15 Acts 13.26 2. and the word of his grace Acts 14.3 and the word of promise Rom 9.9 and the word of reconciliation 2 Cor. 5.19 and the word of faith which we preach Rom. 10.8 Insomuch that when Timothy shall rightly divide the word of truth that is promises to whom promises belong and judgment to whom judgment appertaineth and that by preaching of the word instantly 2 Tim. 4.2 and applying the same by way of reproof and exhortation or by private admonition therein he doth the work of an Evangelist and maketh good proof of his Ministery Solvunt eos Apostoli sermone Dei testimoniis Scripturarum exhortanone virtutum Hieron Lib. 6. Comment in Es 14. After this manner did the Apostles loose the cords of sin by the word of God saith Hierome by the testimony of the Scriptures Remittuntur peccata per Dei verbum cujus Levites interpres quidam executor est Ambr. and by exhortations unto virtue And Saint Ambrose sins are remitted by the word of God whereof the Levite was an Interpreter and a kind of Executor And in this sense the Apology of the Church of England acknowledgeth the power of binding and loosing Ministris à Christo datam esse ligandi solvendi aperiendi claudendi potestatem solvendi quidem munus in eo situm esse ut Minister dejectis animis verè resipiscentibus per Evangelii praedicationem merita Christi absolutionem offerat certam peccatorum condonationem ac spem salutis aeternae denunciet c. Apol. Eccles Anglic. of opening and shutting to have been given by Christ unto the Ministers and the power of loosing to consist herein when the Minister by the preaching of the Gospel shall tender the merits of Christ and absolution to dejected spirits and truly penitent and shall denounce unto them an assured pardon of their sins and hope of eternal salvation Luke 11.52 This is that key of knowledge mentioned by our Saviour Matth. 23.13 And as the Jewish Scribes were by him justly reprehended for shutting up the kingdome of heaven against men by their wicked and adulterine expositions of the Law folding up the prophesies lest the people should read Christ therein and believe maliciously detaining the key of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl in Luc. 11. and not opening the Gates of the Law that
is the obscurity thereof as Theophylact noteth So the good Scribes praise in the Gospel is to open to his hearers by preaching of the word the door of faith Acts 14.26 unlocking as it were the kingdome of heaven unto them by giving knowledge of salvation unto his people by the remission of sins Luke 1.77 79. to give light unto them that sit in darkness and in the shadow of death and to guide our feet into the way of peace for to whom doctrine and instruction is committed that man hath the key of knowledge saith Theophylact. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl suprà The key of knowledge is the authority of teaching saith Lyra by which the true understanding lying inwardly hid ought to be opened Clavis Scientiae est authoritas docendi per quam debet intellectus latens interiùs aperiri ipsi è contrario claudebant perversè interpretando Lyra in Luc. 11. and they on the contrary did shut it up by perverse interpretation Upon the point then to shut up the kingdome of heaven is to handle the word of God deceitfully or not at all and Christs woe unto you Lawyers which take away the key of knowledge is equivalent with Saint Pauls woe unto me if I preach not the Gospel And this key is truly turned when the word is duly applied The next means ordained by God for procuring remission of sins 2. Prayer and wherein the Minister doth exercise his function is Prayer Jam. 5.14 15. Is any sick amongst you saith Saint James let him call for the Elders of the Church and let them pray over him anointing him with oyl in the Name of the Lord. And the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins they shall be forgiven him And as the chains fell off from Peters hands upon the prayers and intercessions of the Church Acts 12.6 so the Angel of the Covenant toucheth a Penitents soul and the bonds of sin are released upon the prayers of the Presbyters Saint Chrysostome informes us that Priests do not onely exercise this power of forgiveness of sins when they beget us again in Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. pag. 17. but after the administration thereof that power of remitting sins continueth in them and for proof of that continuance he alleageth that former passage of Saint James and thereupon inferreth that Priests forgive sins not by teaching and admonishing onely but by helping us with their prayers Aug. de Bapt. contr Donat. l. 3. c. 17 18. And Saint Augustine maketh this one special way whereby the power of the keys is exercised in remitting sins and to this end he adviseth offenders to do publick Penance that the Church may pray for them Agite poenitentiam qualis agitur in Ecclesia ut oret pro vobis Ecclesia Aug. hom 49. ex 50. and impart the benefit of absolution unto them and that which hath already been alleged from Leo Qui pro delictis Poenitentium precator accedit Leo in fine Epist 80. ad Episcop Campan that confession of sin is to be tendred to the Priest who cometh in as an intreater for the sins of the Penitent And that of Ambrose but lately quoted The Priests intreat Isti rogant Divinitas donat humanum enim est obsequium sed munificentia supernae est potestatis Ambr. de S. Spiritu l. 3.19 but the Deity bestoweth the service is from man but the bounty from an higher power And his reason is sound because it is the Holy Ghost onely that forgiveth sins by their function and none can send the Holy Ghost but God and stand he doth not at the Priests command but intreaty In the Schools two not of the meanest rank Alexander Halensis and Bonaventure are clear of opinion Alex. Hal. in sum part 4. Qu. 21. memb 1. that the power of the keys extendeth to remission of sins by way of intercession onely and deprecation not by imparting any immediate absolution whereof the later giveth reasons why the form thereof is deprecative and indicative Secundum quod ascendit habet se per modum inferioris supplâ—cantis secundum quod descendit per modum superioris judicantis secundum primum modum potest gratiam impetrare ad hoc est idoneus secundum posteriorum modum potest Ecclesiae reconciliaâ—e ideò in signum hujus in forma absolutionis praemittitur oratio per modum deprecativum subjungitur absolutio per modum indicativum deprecatio gratiam impetrat absolutio gratiam supponit Bonav l. 4. d. 18. art 2. Qu. 1. for that by the former he looketh upward and ascendeth unto God by prayer and as a suppliant obtaineth grace and pardon by the second he reconcileth to the Church and for a sign and demonstration hereof to the form of absolution there is prayer premised by way of request then followeth the absolution it self by way of recognition the prayer begging for grace and the absolution supposing the same to be obtained And the ancient method or form of Divine Service observed in the absolving of a person excommunicate was first to repeat a Psalme or say the Lords Prayer Primò dicat aliquem Psalmum seu orationem Dominicam secundò dicat Salvum fac servum tuum Deus meus sperantem in te Vers Domine exaudi orationem meam Resp Et Clamor meus ad te veniat Vers Dominus vobiscum Râ—sp Et cum Spiritu tuo Oratio Deus cui proprium est misereri semper parcere suscipe deprecationem nostram ut hunc famulum tuum quem excommunicationis catena constringit miseratio tuae pietatis absolvat per Christum Dominum nostrum Dein dicat Ego te absolvo c. Sum. Angel verb. absolutio 3.1 secondly O Lord save thy servant which putteth his trust in thee Vers O Lord hear my prayer Ans And let my cry come unto thee Vers The Lord be with you Ans And with thy spirit The Prayer O God whose property is ever to have mercy and to forgive receive our humble petition that this thy servant whom the chain of excommunication bindeth the pitifulness of thy great mercy may absolve through Christ our Lord. Then say I absolve thee from the bond of excommunication in the name of the Father c. And accordingly in the new as well as ancient rituals of the Latin Church the form of absolution is expressed in the third person deprecatively as if it proceeded from God and not indicatively in the first person as if it proceeded from the Priest himself thus Almighty God be mercifull unto thee and forgive thee all thy sins past Misereatur tui omnipotens Deus dimittat tibi omnia peccatatua praeterita praesentia futura quae commisisti coram eo Sanctis ejus quae confessus es vel per
aliquam negligentiam seu oblivionem vel malevolentiam abscondisti liberet te Deus ab omni malo hic in futuro conservet confirmet te semper in omni opere bono perducat te Christus Filius Dei vivi ad vitam siae fine manentem Confitentium Cerem antâ—q Colon. 1530. present and to come which thou hast committed before him and his Saints which thou hast confessed or by some negligence or evil will hast concealed God deliver thee from all evil here and hereafter preserve and confirm thee alwayes in every good work and Christ the Son of the living God bring thee to the life which remaineth world without end After this form are conceived all the Absolutions prescribed for use in the Liturgy of our Church as savouring of more modesty and less superciliousness and that none of Gods glory might be thought to cleave unto the Ministers fingers for instance In the general absolution upon the confession of sin at the entrance of Gods worship He pardoneth and absolveth all such as truly repent them of their sins Forms of Absolution in the Church of England and unfeignedly believe his holy Gospel wherefore we beseech him to grant us true repentance c. And after a general confession of sins premised by the Communicants the Minister or Bishop if present turning himself unto the people saith Almighty God our heavenly Father who for his great mercy hath promised forgiveness of sins to all such which with earnest repentance and true faith turn unto him have merey upon you pardon and forgive you all your sins strengthen and confirm you c. And at the visitation of the sick the sick party having confessed any weighty matter wherewith his conscience is troubled the Priest absolveth him after this sort our Lord Jesus Christ who hath left power to his Church to absolve all sinners which truly repent and believe on him of his great mercy forgive thee thine offences and by his authority committed unto me I absolve thee from all thy sins in the Name of the Father c. By all of which it is evident how much the Church attributeth to prayer and Divine authority in this ministration A third Ordinance whereby the Minister remitteth sins 3. By the Sacraments Sacrament a non excludimus quae verbo tanquam sigillo regio appâ—ndi solent Masar de Minister Anglic. l. 5. c. 10. pag. 635. Acts 2.38 Acts 22 16. â—ur Baptizatis si pâ—r hominem peccaâ—a dimiâ—â—i non licet in Baptismo utique remissio peccatorum omaium est Quid interest utrum per poenitentiam an per Lavacrum hoâ— jâ—s sibi datum sacerdotes vendicent unum in utroâ— Mâ—aistâ—rium est Ambr. l. 1. de Poen c. 7. is in dispensing the mysteries of God the holy Sacraments and these added to the word of God render the pardon under seal the more to confirm and quiet a distracted Conscience for of Baptisme it is evident Repent saith Peter and be baptized every one of you in the Name of the Jesus Christ for the remission of sins And now why tarriest thou saith Ananias unto Paul arise and be baptized and wash away thy sins And the Nicene Creed I believe one Baptisme for the remission of sins Upon which ground Saint Ambrose questioned the Novatians that baptized and yet acknowledged no power in the Church to remit sins Why baptize you if sins may not lawfully by man be forgiven assuredly in Baptism there is a pardon for all offences What difference is there whether Priests claim this power as given unto them in the reconciling of Penitents or in the washing of Baptisme The Ministery in both being one and the same So for the holy Eucharist that lively mirror of our Saviours passion wherein Christ is crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before our eyes wherein the Bread is broken and delivered in token that his body was broken and his merits given unto us wherein the Bloud of the new Testament is shed for many for the remission of sins Matth. 26.28 Now the virtue annexed to these Blessed Sacraments which are seals of the Promises of the Gospel as the Censures are of the threats is from God whose Sacraments they are and not from man who is but the Minister thereof From his side flowed the bloud and water and because both rise from that spring they have both this power Herein is no power for man where the grace of the Divine bounty prevaileth saith Ambrose It is one thing to baptize by the way of Ministery Nulla in his hominis potestas est ubi divini muneris gratia viget Ambr. suprà and another thing by the way of power saith the Oracle of Hippo the power of baptizing the Lord retaineth to himself Aliud est baptizare per Ministerium aliud per potestatem sibi tenuit Dominus potestatem baptizandi servis Ministerium dedit Aug. tract 5. in Joan. the Ministery he hath given to his servants And that School-man argued not amiss that framed this conclusion thence To baptize inwardly and to absolve from mortal sin are of equal power Paris potestatis est interiùs baptizare à culpa mortali absolvere sed Deus non debuit potestatem baptizandi interiùs communicare ne spes poneretur in homine Ergo pari ratione nec potestatem absolvendi ab actuali Alex. Halens sum part 4. Qu. 21. Memb. 1. But God ought not to communicate the power of baptizing inwardly lest any hope should be placed in man therefore by the like reason ought he not to commit the power of absolving from actual sin unto any To conclude this point touching the Sacraments Cyprian or the Author of the XII Treatises De Cardinalibus operibus Christi writeth thus Forgiveness of sins Remissio peccatorum sive per baptismum sive per alia Sacramenta daretur propriè Spiritûs Sancti est ipsi soli hujus efficientiae privilegium manet Cypr. tract de bapt Chr. whether it be given by Baptisme or by other Sacraments is properly of the Holy Ghost and the privilege of effecting this remaineth unto him alone So much for the third mean wherein the power of the keys is exercised viz. in the due administration of the Sacraments 4. By excommunication ecclesiastical censures The fourth and last thing wherein the power of the keys is discerned consisteth in the interdictions and relaxations of publick Censures Therefore Divines refer the promise of the keys made unto Peter Matth. 16. to the Ministery and Preaching of the Gospel Illa deligando solvendo Petro facta promissio non aliò debet râ—sâ—â—â—i quâ—m ad vâ—â—bi ministerium locus Matth. 18. ad disciplinam excommunicatioms 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
absolvat Quia sententia à non suo judice lata est nulla Scotus lib. 4. dist 19. receiveth the active power to judge but not the passive or matter whereupon he is to sit for it is necessary that there should be some subject to his jurisdiction not onely for the right use but for the use it self of absolution for sentence given by a Judge that hath no authority is a meer nullity And what is this but a net and snare for troubled minds for may it not be suspected whether this Priest be thine own Confessor especially when he is landed from beyond the Seas and here moveth in no certain orb Our English Romanists may do well to consider whether their Priests without a faculty from Rome can hear confessions and absolve in England and whether every errant Priest is so furnished that comes unto them in that name there will lie I fear against many of them exceptionem fori A key indeed you have Sir Priest but it will not fit this lock because it belongs not to your ware-house I am no sheep of your pasture Again if the material part of this jurisdiction be not Divine but Ecclesiastical as Divisions of Diocesses and Parishes are how can the form and power thereof be divine and if the faculty to absolve conferred upon a Priest be a Divine right how can any Ecclesiastical Ordinance frustrate the same God indeed is the God of Order and there are several flocks depending upon each Pastor and as Ordination doth enable so institution into several charges doth enact our Ministery and 't is very fit that none ought to put his sickle into another mans harvest But if a Priest Baptize in my Brothers Parish and that Baptisme is good if I celebrate the holy Eucharist and that consecration is Sacred Why if I absolve upon Confession should that absolution be invalid But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now as we grant a liberty to a Parishioner to wave his own Pastor so great care must be had that this prove not a licenciousness Thy Parish-priest is thine ordinary Confessor to whom the care of thy soul is committed and ordinary means must be used except in extraordinary cases The case therefore of thy soul is not usual or thy Minister is not regular when addresses must be unto another and in such events thou a Parishioner art not thine own judge Ridiculus esset immo nefarius summus Pontifex si examen probationem idonei Confessoris relinqueret arbitrio cujuslibet popularis Canus Relect. de Poen part 6. pag. 952. Canus questioneth whether the Pope himself can enable any Laick with this freedom to chuse what Ghostly Father himself pleaseth and concludeth that his Holiness would be ridiculous yea impious in relinquishing the examination and election of a fit Confessor to a popular person Thou wilt say who shall judge betwixt the Parishioner and his Priest surely who but the superiour Diocesan the Bishop who is set over them both and he upon the hearing of thy reasons may receive thy confession himself or license thee for some one whom he shall judge a fit Confessor for thee The election of a discreet Priest is not committed unto us saith Aquinas to be made at our pleasure Electio discreti sacerdotis non est nobis commissa ut nostro arbitrio facienda sed de licentia superioris si fortè proprius Sacerdos esset minùs idoneus ad apponendum peccato salutare remedium Aquin. dist 17. Qu. 3. art 3. but by the leave of a superour in case our own Priest is not so fit to grant a wholesome remedy for sin For who can make better provision for thee than a Father of great experience and learning and who more ready to pleasure thee than such a grave personage that hath the chief charge of thy soul and is thine ordinary Pastor and Governour But I shall rest no longer upon this subject not doubting but if this Pastoral collation between the Minister and his flock were revived our Reverend Overseers would have an eye upon all such inconvenience Alterum ne quis alieno Sacerdoti confiteatur alterum ne quis Sacerdos non examinatus confessiones audiat Canus Rel. part 6. pag. 952. I wind it up with Canus It may well stand with Christian reason to ordain two Canons the one that none might confess but to his own parish Priest and the other that none might be made Priest or admitted to receive either cure of souls or Confessions without due examination the due observance whereof would cut off many quarrels and exceptions CHAP. X. The Contents Many Positive precepts without fixed times The practique for times and seasons left to the Churches arbitration Times necessary for Confession When particular persons consciences are perplexed Times convenient for all Christians 1. When visited with desperate diseases 2. Upon the undertaking of solemn actions and exploits accompanied with danger and needing special help from God 3. Upon 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 WE shall proceed from the duty it self to the time for the performance thereof it is true of all positive precepts that they bind semper sed non ad semper are always in force but not always to be used And as that devout Christian which beside the frequenting of publick prayers hath his daily addresses in private unto God opening his heart with the day and shutting the same upon his knees may be said to pray continually So that penitent which maketh his confession as often as a distressed Conscience shall suggest applies himself to the use of this salve so often as the nature of his wounds shall require may be said to make continual use of Gods ordinance and shall feel in his heart the effect and content thereof The word of God is replenished with holy precepts Praeceptis instituitur vita contra peccatum remediis restituitur post peccatum innocentiae infelix ille qui praeceptum contempsit remedium .. Bern. to avoid sin and holy remedies to heal us of sin and that sinners condition is onely formidable that contemnes both the precepts and the remedies First obey Gods command in abstaining from sin and if that be broken frequent the remedies whereof Confession is one to free thee from the guilt of sin The whole need not the Physician and would God we had no sins to confess a felicity indeed much to be wished but if thou hast sinned the next felicity unto that is the grace of Contrition and Confession which I say is ever to be used upon urgent occasion For in the practick of Christian Religion there are many precepts of piety of fasting aâ—mes-deeds c. which are not fixed unto stationary times but are left to the discretion of the Church and by her appointment fitted unto times and seasons Our Church commandeth each
in their own persons should sometimes receive confessions and injoyn penances and therein were provided discreet persons to take the confessions of the Clergy In whose quarrel the Pope thundred out his interdict against the Church and State Insomuch saith Fabian that the Chuâ—ches and houses of Religion were closed that no where was used Mass or Divine Service nor any of the VII Sacraments nor child christened nor man confessed Rob. Fabians Chron. King John an RR. 10. an Dom. 1209. nor married except in such places which had purchased licences and special Bulls But Caxton is more large in discovering this mysterie of iniquity then of great strength where the * Pandolphus Legat is brought in telling the King what the cause was For the wrongs that ye have done to the holy Chyrche and to the Clarge and the extent thereof We assoyle clean Erls Barons Caxton part 7. of K. John Knights and all other men of their homages servis and feautes that they should unto yow done and we assoyl them all by the authorite of the Pope and commaund theim also with yow for to fight as with him that is enemy to all holy chyrche Tho answered the King what may yow do more to me Tho answered Pandolph we sayen to yow in (a) In the word of the Pope he should say the word of God that ye ne none heir that yow have never after this day be crowned The King for all this cursing waxed not pliable to the Popes will whereupon The Pope tho sent to the King of France in remission of his sins that he should take with him all the power that he might and wend into Englond for to destru King John the tydeings wherof put him into such a fright tho saith mine Author the King put him to the Court of Rome and to the Pope and tho yaf he up the Realm of Englond for him and his heires for evermore and tho took the King the Crown off his head and set it on his kneys and thiefe wordâ—s said he in hearing of all the great Lordis of Englond her I resign up the Crown and the Ream of Englond into the Popis Innocent hands the third and put me holy in his merci and in his ordenance Tho (b) Received underfâ—nge Pandolph the Crown of King John and keepid it V. dayes I have inserted this story as not altogether impertinent making good the abused power of the keys at Rome to the disinherison of a supreme Monarch and independent and the disfranchise of a free State wherein the pride of the Pope or dejection of the Prince I know not what may be more admired Not long after followed Edmund de Abington A. D. 1234. Edmund de Abington Arch-Bishop of Canturbury in the year of grace MCCXXXIV who made a constitution for women with childe and near their time that in respect of the approaching danger they should confess unto their Priest Quod propter imminens periculum confiteantur Sacerdoti Lindw l. 5. de Poen Remiss c. in confess In his dayes there entred this Kingdom a Legat from Rome called Otho sent from Gregory IX Otho who exacted much upon the Clergy Edmundus Cantuariensis Archiepiscopus Legati Romani frequentes exactiones quibus sacerdotes divexabantur liberè reprehendit Pol. Virg. l. 6. histor Ang. p. 300. emunging and squeesing their purses so far forth that Arch-Bishop Edmund afterwards Saint freely and sharply reprehended the polling Legat Ut viri prudentes fideles constituantur per Episcopum Confessores quibus Personae minores Clerici confiteri valeant qui Decanis confiteri crubescunt forsan verentur In Ecclesiis verò Cathedralibus Confessores institui praecipimus generales Constit Othonis Rubr. de Confess Praelatorum By whose Legantine power it was decreed That certain discreet and faithful men should be appointed by the Bishop of the Diocess throughout every Deanry to receive the Confessions of Parsons and other Clergie-men of an inferiour order who might be afraid peradventure and ashamed to confess unto their Deans He ordained also general Penitentiaries in Cathedral Churches And not long after him there arrived another Legat armed with the same power named Octobon Octobon and he in a Synod at Northampton made laws also * Ab Urbano missus anno Dom. 1262. Pol. Virg. hist Ang. l. 14. p. 257. Polydore tells us that he was sent from Pope Vrban but he himself that he * De manu sanctissimi Patris Domini Clementis Prohem ad constir Octoboni came from Pope Clement his comming then could not be in the year of our Lord MCCLXII as Polydore placeth it Obiit Perusii Non. Octob. an Dom. 1264. Onuphrii Chron. ad finem Plat. Creatus absens Perusiae per compromissum praesentibus 20. Cardinalibus Non. Febr. erat enim Legatus in Anglia Onuphrius ib. nor in the 45th year RR. Henrici 3 for Vrban the IV. died not till the year MCCLXIV and Clemens who came next after succeeded in the Papacy An. 1264 5 elected at Perusa upon the Nones of February or the fifth day of that moneth being at that time absent thence and here in England a Metachronisme of three years in Polydore and I could wish that were the worse mistake in his elegant history Now amongst the Constitutions of this Legat to be observed by the Clergy and Laity there is no mention of Confession but for the third order the Religious Votaries of that age who like Meteors shone above in those dayes in the middle region of the air and oftimes went out with as foul a stink as some Meteors do for them it was ordained * Requirant saltem semel in mense Confessores Fratribus deputatos ut sic illos qui non frequenter confitentur graviter arguant ad confitendum inducant Constit Octob. Rubric ut Monachi frequenter confiteantur frequenter celebrent That Abbots Priers and superiours in their absence should procure Penitentiaries or Confessors once a moneth for their Friers and to rebuke sharply such as frequented not Confession and to induce them to the same It seems the Religious came but slowly on to shrift in those dayes and what may we then think of the Laity The same Edmund who moderated the Church of Canturbury in the time of that first Legat Otho A. D. 1240. made a Constitution concerning the behaviour and deportment of the Confesseur or Ghostly Father In confiessione audienda hâ—beat Sacerdos vultum humilem oculos ad terram dimissos nec faciem respiciat Confitentis maximè Multeris patienter audiat quicquid dixerit in spiritu lenitatis supportet eam ei pro posse suadeat pluribus modis ut integrè confiteatur Peccata inquirot usitata inusitata autem non nisi à longe per circumstantias expertis detur modus confitendi inexpertis non detur occasio
Elizabeth whose times none behold without reverence to have proceeded in reforming with much peace and prudence confining reformation to choise and necessary points and her self ever after to her first resolves which seems no less by that wise answer or Oracle she returned to a Pragmatick Petition Neque id praeceps aut acri impetu sed prudenter tempestivè preferred at the entrance to her reign Aulicus quidam libellum supplicem ei porrexit restare adhuc quatuor aut quinque vinctos idque inuneritò cos esse quatuor Evangelistas ac Apostolum Paulum diu in ignota lingua ac carcere conclusos inter populum conversari non posse illis se libertatem ut reliquis petere cui illa prudentissimè sciscitandum adhuc meliâ—â—s sab ipsis esse utrum liberari vâ—llent M S. in felicem memoriam Elizabethae R. Authore sui feculi Nestoâ—e Jacobo Lâ—y Marlbrigii Comite summo Angliae Quaestore wherein was contained That it being a gracious time of inlarging prisoners there remained four or five yet in durance without cause and so straightned in an unknown tongue as they could hold no commerce with the people such were the four Evangelists and Saint Paul To which request She discreetly answered It were well the prisoners minds were first known if they desired so to be freed the heat of that Zelot and many others being by that her sage response and mature proceedings much abated But that Reformation is never more justly suspected when set on foot by the sons of Machiavell to keep up their reputation with the people as if they would appear with eyes more intent upon disorders careful of the publick and all their thoughts being how errors may be redressed by such arts continuing their credit and at once under the noyse of clamorous Reformers conveying to themselves the wealth of Sacred things devoted to augment true pâ—ety and to add lustre to the greatness and majesty of Religion for that Reformation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be deemed undertaken upon Spiritual grounds which in the entrance and ending thereof is performed without Sacrilege The Rebels in Edward sixth's time as if Piety were chiefly aimed at and a shew of justice levelled caused Psalmes to be sung and Sermons to be made under an old tree Speed in Edw. 6. an 111. and a Tribunal was there erected which they styled the Oak of Reformation God best knoweth how many such practices have since been set on foot under the shadows of such Oaks where Religion is pretended the incendiary to kindle Potentisumum ad ciendas seditiones telum religio Thuan. and Trumpet to blow the coles and ensigne to hold forth and carry on seditious insurrections Undoubtedly there hath not issued a more dangerous ambush for Sacrilege to surprize the possessions of the Church and to Secularize her patrimony than forth of this denne The Parties to the late league in France thereby reconciling to themselves no small credit and power till at length it was discovered that they went about to contrive a Spanish-cloak of the cloth of Religion Ex religionis pallio penulam Hispanicam facere Thuan. so hugely is Religion and the sincere professors thereof by such pretenders scandaliz'd and abused Of late times many have been the prejudices had against the Clergy and happy was the Envious man to have found a probable fallacy for his malice to work upon the Church was then leading forward to devotion which the Devil seeing thought it seasonable to trip up the proceeders heels in those paths of Righteousness and there to make his batteries where the fort was weakest the defendents fewest and the entry easiest But at what sparks the persecution first kindled those Incendiaries know best that first blew the coals In which Agon besides their intention new combats Crowns and triumphs were by them dedicated Persecutions no news to the Church seemed new to our peaceful estate Providence ordaining a Scene for us and that we also should bear a part and be acquainted with the troublesome style of the Primitive times and our flourishing Church to be tried with what uprightness she would demean herself in raging seasons that by patience and long suffering she might reach those laurels triumphant in glory the Stars far under A Patron and Defender she had in whom she much gloried Tam mala Pompeti quà m prospera mundus adorat Lucan and of whom as times are she is not ashamed that Antiqua Moles great and venerable Pile will yet stand in our greatest City as a monument of his intended munificence and the present usage whose Faith he maintained with his Pen defended with his Sword and seated with his Bloud By him were her immunities asserted Patrimony prorected and Discipline vindicated quid amplius faciendum fuit vineae Reformâ—tam Apostolicam religionem scâ—iptis nervose confirmâ—ns nâ—efuso tantum atramento sed sanguine vindâ—cans Elench motuum Nuper Esay 5.4 But her Grapes were wild and God was just and Satan malicious and man avaritious and the wild Boar ready upon all occasions to root up the vincyard Insomuch that her Angels are fallen her fixed stars become planetary and that whilome Stupor mundi clerus Britannicus as one of her Mell fluent Senators term'd her is in her exile still stupor mundi the amâ—zement of the world Bishop Hall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.33 being made a gazing stock both by repoches and afflictions wandring about in sheepskins and goat-skins being destitute afflicted and tormented upon whom how fordid and mean soever such clothing be yet if composed by affliction and worne with patience not Solomon in all his royalty was so arrayed And to considerate minds the lightness of affliction in one scale and the weight of glory ponderated in the other the eternity of the one 2 Cor. 4.11 and the momentaneous brevity of the other would appear so heavenly wide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Rom Epist. ad Corinth 1. pag. 23. that all Gods people could not be offended to be clad as one of those There are amongst the sons of men three 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