his Lords name and applied by his special direction The place wherein they serve is a Stewards place and the Apostle telleth them 1 Cor. 4.2 that it is required in stewards that they be faithful They may not therefore behave themselves like the unjust Steward Luke 17.7 8. presuming to strike out their Masters debt and put less in the place without his direction and contrary to his liking 2 Cor. 5.20 Ambassadors they are for Christ and must be careful to follow their Masters instructions and not to intrench upon soveraign points as to imagine the power of proclaiming war or concluding peace lay at their devotion this indeed were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exceed their Commission and upon the matter to subject themselves to the danger of the law and their proceedings to be vacated and made of none effect The Master of the Sentences resolveth this power to consist not in binding or in loosing Sacerdotibus tantùm tribuit potestatem solvendi ligandi i. e. ostendendi homines ligatos vel solutos In Levitico se ostendere Sacerdotibus jubentur Leprosi quos illi non faciunt leprosos vel mundos sed discernunt qui mundi vel immundi sunt hi ergo peccata remittunt vel retinent dum dimissa à Deo vel retenta indicant ostendunt Lomb. l. 4. dist 18. Sect. non autem but in shewing forth onely who are bound and who are loosed and produceth the authority of Saint Hierome to maintain his resolution that as in the Levitical law the Lepers were commanded to present themselves unto the Priests whom they made neither clean nor unclean but discerned who were so and concludeth that Evangelical Priests remit and retain sins when they discover and shew forth what sins by God are retained or remitted Lombard is followed by Occam The Priests bind or loose in shewing men to be bound or loosed Sacerdotes ligant solvunt quia ostendum homines ligatos solutos Occ. l. 4. Q. 8 9. Non quòd homo propriè remittat peccatum sed quòd ostendat certificet à Deo remissum neque enim aliud est absolutio quam ab homine accipis quà m si dicat En sili certifico te tibi remissa esse peccata annuntio tibi te habere propitium Deum quaecunque Christus in baptismo Evangelio promisit tibi nunc per me annunciat promittit Ferus in Matth. 9. edit Mogunt 1559. And they both by Ferus Not that any man properly remitteth sin but that he sheweth and certifieth from God that it is remitted for the absolution thou receivest from man is nothing else then as if he should say Behold my son I certifie unto thee thy sins to be forgiven I declare unto thee that thou hast a merciful God and look whatsoever Christ in baptisme or in the Gospel hath promised unto us he now by me declareth and promiseth unto thee And with this pregnant testimony we conclude this property The last property to be inquired Whether Ministerial and Judicial If the act of this absolution be Ministerial or Judicial and my answer is both ministerial and judicial per partes to be demonstrated For the first It cannot be otherwise no effect exceeding the virtue of its cause and no property transcending the nature of its subject If therefore our calling be ministerial so is every office and act thereof And let none of that order distaste the name for Jesus Christ was a minister of Circumcision Rom. 13.8 and the Apostle styles himself a Minister of the Gospel Colos 1.23 1 Tim. 4.6 and Timothy a consecrated Bishop a good Minister of Jesus Christ Away then with all contemptuous thoughts 2 Cor. 3.6 Heb. 1.7 for God hath made his Ministers a flame of fire able Ministers and of the Spirit Ministers of the Spirit and graces thereof amongst whom remission of sin is not the meanest and not Lords Therefore before they were habilitated for remission of sins our Lord is said to breathe upon them and say Receive the Holy Ghost for this is not the gift of man saith Ambrose neither is he given by man Non humanum hoc opus neque ab homine datur sed invocatus à Sacerdote à Deo traditur in quo Dei munus Ministerium Sacerdotis est Paulus Apostolus in tantum se huic officio imparem credidit ut à Deo nos spiritu optaret impleri Quis tantus est qui hujus traditionem muneris sibi audeat arrogare itaque Apostolus votum precatione detulit non jus authoritate aliqua vendicavit impetrare optavit non imperare praesumpsit Ambr. l. 1. de Spiâ—itu S. cap. 7. but being called upon by the Priest is given by God wherein the gift of God is the Ministery of the Priest Paul the Apostle held himself so far unmeet for this office that he rather prayed we should be filled with the Spirit of God what man hath so highly coâ—ceited of himself as to arrogate the collation of this gift The Apostle therefore made his request by prayer and challenged no right by authority choosing rather to intreat and not presuming to command Ministers then we are and suppliants on the peoples behalf that they may receive power from above and not Lords or commanders of the Spirit of Grace The same Father also informeth us saying Behold how sins are forgiven by the Holy Ghost Ecce quia per Spiritum peccata donantur homines autem in remissione peccatorum ministerium suum exhibent non jus alicujus potestatis exercent neque enim in suo sed in Patris Filii Spiritûs Sancti nomine peccata dimittuntur isti rogant Divinitas donat humanum enim obsequium sed munificentia supernae est potestatis Ambr. l. 3. de Spirit S. cap. 19. but men exhibit their Ministery in the remission exercising no right or faculty of any power for sinnes are not forgiven in their name but in the name of the Father and of the Son and of the Holy Ghost They intreat but the Deity bestoweth the obsequiousness is from man the bounty from an higher power and thus much for the Ministerial part Whether judicial For the second I have cast my self into divers cogitations why this office of absolution should be denied to be a judicial act Is it because declarative The like exception lieth against all civil judgments Judicium est definitio ejus quod est justum which are declarations what Law is in particular cases or is it because the Priest may erro in his declaratory sentence and that laies hold of a Civil Judge likewise who hath lawful authority to judge right yet no assured infallibility that his judgments shall alwayes be right Is it because Ministerial Then exclude all Judges from the Bench that sit there by virtue of an higher power we determine then that
person was to confess the sin that he had sinned and to present his offering And the Priest was to make his b atonement expiation or redemption (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the quality of which confession and the reserved cases therein will come under our hands hereafter So in the inquiry after the iniquity of Achan which put Isâ—ael to flight more than all their enemies could do the offender attached by a divine lot Joshuah adviseth him at no hand to conceal the sin Josh 7.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lui fai confession Gallicé but to make confession thereof to God or as the Septuagint according to the letter of the Hebrew give confession unto him And the same Interpreters where sin is the subject thereof render it confession but where God and his mercies are the contents Psal 27.7 Pour esclater en voice d'action de graces Fr. B. praise and thanksgiving as for example That I may publish with the voice of thanksgiving and tell of all thy wondrous works or as the French Bibles for to illustrate with the voice of thanksgiving after the Hebrew That I may cause to be heard or sound forth in the voice of confession which the Septuagint read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may hear the voice of thy praise But when sin bears the burthen of confession Ut audire faciam sonum in Hâ—phil Psal 26.7 Sec. LXXII From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forum Ezra 10.1 then the words used are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which run along all their translation and are of much use with the Greek Fathers also sometimes they express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a forinsecal word as in that former place of Leviticus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall confess his sin After that solemn and heavy denuntiation of the peoples sins unto God by the lips of Ezra chap. 9. in the beginning of the next the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after he had confessed weeping and praying That Priests and peoples confession could not but fly up to heaven winged with prayers and tears And Davids purpose to accuse and indict himself for his offences was according to that tenor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 31. vel 32 sec Hebraeos I said I will confess my sin against my self where he never took his own part more than by setting himself in such a confession against himself wherein those Translators would shew that in confession there must be a concurrency both in soul and body and both must arraign us at the Bar giving in of evidence or rather finding of the bill of indictment by our selves put in and signed to be true if it were onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evidence of the tongue were enough but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports that there is an inward sense of the outward evidence and as evil springeth from the heart 1. Exhomologesis conscientiae Cyprian 2. pondus animi proserre Aug. 3. Ingemit culpae dolore Ambr. so from that root must orall confession issue forth and hence is it that one of the Fathers calls it 1. The confession of the conscience 2. Another the exposing of the burden of the soul 3. and a third a sighing forth of sin rather than speaking and with grief of heart more than words of the lips Thus far the Old Testament hath led me by the hand along the several denominations of Repentance and Confession And now for to come unto that other part of Gods treasure for so Clemens Alexand. honours the Scriptures let us see what a good Scribe may bring forth of the New also We shall there find for Repentance two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former hath respect unto the mind and the change thereof rather than any corporal afflictions when after a lapse the party peccant shall find his errour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutatam mentem sonat non afflictionem corporis Erasm annot in Mat. cap. 3. De errore admisso ità dolere ut corrigas Latinè resipiscere Beza Annot. ad Matth. 3. vers 2. and so seriously to lament that former errour as to correct and amend the same considering what he was with grief and endevouring to be what he was not but ought to have been with grace Semper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that his Repentance is a departure from evil unto goodness therefore herein is wisdom in the end and in Latin is termed resipiscentia for to commit sin is folly but to repent thereof and amend is wisdome therefore it hath reference to the inward man Nam in Graeco sono poenitentiae nomen non ex delicti confessione sed ex animi demulatione composita est Tertul. lib. 2. contr Marcion cap. 4. and importeth not so much the confession of sin as the commutation of the mind whereby the sinner is altered rather than the sin uttered as Tertullian elegantly expressed the force of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 9.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 11.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 3.19 and in that name is comprised Repentance with its properties and virtues so you have the fruits of repentance Mat. 3.8 and the calling of sinners to repentance Mat. 9.13 and forgiveness of sins annexed to repentance Luke 24.27 so you have the habit and dress thereof they had repented in sackcloth and in ashes The virtue and effect together with the manner and efficacy thereof Repent and be converted that your sins may be blotted out thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all in all with repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod The other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not of such vertue and is used of such as have been remiss and supine in managing of their affairs who smarting for their follies and negligence Dicta est cùm socordes in peragendo seâ—o incipimus esse attenti Erasm Declarâ—t post rem aliquam factam sollicâ—tum esse anxium Latinè poenitere atque usurpari potest in vitio Beza at the last shew more diligence such after-wits are usually anxious and disquieted with their doings This kind of pensiveness doth not alwayes imply a change either in life or purpose for the better but sometimes for the worse also betokening rather a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and displeasure whereby we could wish with all our hearts things done undone hap what will be they good or evil The gifts and callings of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without repentance that is of that sort as the donation thereof is at no time displeasing to God who therewith was once pleased Heb. 7.21 The Lord sware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will not repent that is will never desire to change or dislike his
Disciples and Proselytes In the New Testament the onely pertinent place to prove Confession unto man not circumstantiated with any office quality c. is in the Epistle of Saint James Confesse your faults one to another James 5.17 and pray one for another that ye may be healed 〈◊〉 where the disease is sin the remedy confession and prayer the Physicians and Patients subalternal one another the end curation that ye may be healed wherein mutual prayer is injoyned and mutual confession and as the precept is one to pray for another so is it also one to confesse to another and as not onely the order of Priests may pray for others but other orders of the faithful for them and others also so sin may be detected to men of another rank than Priests onely to Priests I grant principally but not solely and little advantageth Romes clancular confession where the Laity and Clergie hold no correspondency Il ne sait rien pour ceste confession à l'oreille d'un Prestre caricy l'Apostre recommande une confession mutuelle qui ne se sait in cette practique D. Buchan l'histoire de la Conscience p. 173. they confessing to Priests onely and not Priests to People whereas the Apostle by saying Confess one to another prescribeth confession no more to be made to the Priest than to another man Dicendo Consitemini alterurrum non magìs dicit confessionem faciendam esse Sacerdoti quà m alii subdit enim Orate pro se invicem Scot. l. 4. d. 17. Qâ—unic saith Scotus So that without forcing or racking of the words the sense will fall out to be this Confess your sins one to another that being conscious of one anothers diseases you may the better frame your request on one anothers behalf for your recovery Confession of faults serving here for an instruction unto prayer which one (a) Alterutrum i. Aequalibus Gloss interlin Member of the Church maketh for another Then if none can receive Confession of sins but a Priest none but a Priest can pray for another Mutuam confessionem mutuam orationem simul injungit si solis sacrificulis confitendum ergo pro illis solis orandum Calvin Instit lib. 3. c. 4. Sect. 6. Reciprocâ relatione isti pro scinvicem tenentur orare Hug. Card. in loc ergo ad se invicem reciprocè tenentur confiteri But if a Lay-Christian may pray for another yea for a Priest also then may confession be made to a Lay-Christian yea from a Priest also Again if Priests be the onely men to whom confession in this place is addressed then Priests onely pray one for another for if none can confess one another but Priest and Priest they are the Men then that can only pray one for another furthermore the Confession Saint James speaketh of passeth to and fro from one to another now if none may hear confession but a Priest Hic exigitur reciproca Confessio atqui hoc soli sacrifici sibi vendicant ergò ad eos solos ableganda est confessio Calvin in Jac. cap. 5. none may make confession but a Priest for with the Apostle those onely must make confession that may receive confession and they onely confess that may be confessed unto This discourse is grounded upon the mutual and reciprocal injunction of Confession and intercession on the behalf of others as duties of equal latitude and extent The Reason standeth thus Bar. All such as may make supplications for others may receive the confessions of others Ba. But all Christians may make their supplications for others Ra. Therefore all Christians may receive the confessions of others There are that limit the Apostle to speak onely of that Confession which tendeth to Brotherly reconciliation Sentit de quotidianis offensis Christianorum inter ipsos quos continuò vult reconciliari alioqui si de confessione sensisset quam dicimus partem Sacramenti poenitentiae non addidisset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. vobis invicem sed sacerdotibus Erasm annot in Jac. 5. pag. 744. whereby the offender humbly submits ingeniously acknowledgeth and thereby deprecateth the offence and pacifieth the party offended as if he should have said the faults you commit one to another confess one to another and be reconciled for had he meant Sacramental confession he would rather have said confess to the Priests than one to another This note of Erasmus had been worth the noting if the words following and pray one for anoâ—her did not follow which argue the fellow-servant not to be the party grieved but the Lord to whom he is to intercede on his fellows behalf q. d. Confess one to another the sins committed against God and pray one for another to God for them Others understand by sins the sins against God by the Confessors Haec omnia intelliguntur de Confessione secundùm quod ipsa est praeceptum sicut praecepta quoad coâ—fessionem mortalium consilium verò quâ—ad confessionem venialium Hug. Card. Expos in Jac. cap. 5. not Priests alone but others also in some cases and the confession as a duty to be performed by way of 1. Precept and of 2. Counsel If mortal sins be the subject then the Confessor is to be a Priest and the confession necessary and under command but if the sins be venial the Confessor may be a Lay-man and the Confession free and under counsel onely This later confession then being an Evangelical counsel belongeth onely to such perfect men as Monks and Friers and then a Lay brother may serve at a turne to receive the Confessions of a Cloyster which rather than those religious Cloysterers will admâ—t this cardinal exposition shall be turned off the hinges But it will be said a Priest may take notice of such Atomes and Peccadillo's too if his leisure serve him or if not may make them over to one of the Laity as not worthy of his ears I see now a mysterie and method observed in reserved cases moats and lesser sins are reserved for a Lay-audience sins of a middle magnitude for Priests ears but beams soul and heynous offences for the Penitentiaries themselves at Rome And truly I think Saint James was as well acquainted with venial sins as with Evangelical counsels and with reserved cases as much as with reserved confessions So as touching this interpretation all that I have to say is to put my Reader in mind that this Scripture is from an Apostle and this glosse from a Cardinal But he and I both must take notice of what Bâ—de saith because he was our worshipful Countrey-man who willeth that daily and trivial faults like should confesse to like one to another of the same rank In hac sententia debet esse illa discretio ut quotidiana lâ—viâ— peccata invicem coaequâ—libus consiteamur eorúmque quotidianâ credamus oratione salvari Porrò gravioris lâ—prae immunditiâ—m juxta lâ—gem Sac rdoti pandamus atque ad ejus
arbitrium qualiter quanto tempore jusserit purificari curemus Bed Com. in Jac. 5. and believe to be holpen by their dâ—ily prayers whereas the uncleannesse of a fouler leprosie we should according to the law unfold unto the Priest and as he shall determine to endeavour our purification after such manner and time as he shall appoint But the Cardinal fixeth upon these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one for another and one to another and contendeth that they are to be undâ—rstood as the consequence of the words of the Scripture or rather of his impertinent glosses shall require Voces illae ALTERUTRUM INVICEM accipiendae sunt prout exigit consâ—qu ntia verborum Scrâ—pturae divinae Confitâ—mini homines hominibus qui absolutione indigetis iliis qui potestatem habent absolvendi Bellar. lib. 3. de Poen c. 4. Sect. Sed haec insomuch that confesse one to another is nothing else but you men that need absolution to such men that have the power of absolving A very discreet Comment and which will settle the practice of his Church throughout in the point of Penance thus Confess you that have committed lesser sins and have less money to pay fees to your Sir Johns at home but you whose sins are riper and purses fuller to commute unto the Bishop and purchase absolution from his Consistory But you whose sins are of a deeper grain and your selves of vaster possessions gang ye on pilgrimage to Rome as a dainty reserved for his Holinesse and remember to carry something with you besides your Pilgrims-staff and habit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4.9 for fear you prove unworthy of Papal absolution All these glosses are warranted by that liberty of interpretation the Cardinal hath here taken to himself which to maintain he would faine paraphrase with a place in Pâ—ter viz. Vse hospitality one to another without grudging that is Eos qui tecto indigent hospitio recipiendos esse ab his qui domum habent imperitos à Doctis instruendos agrotos à Medicis curandos sic qui peâ—catorum vinculis constricti tenentur ad eos acced re debâ—nt quibus dictum est Quaecunque solve it is c. id ib. not all to use hospitality promiscuously but those that are able to those that are in want so instruct one another that is the Doctor the unlearned so heal one another that is the Physician the sick so confesse you that are held with the bonds of sin to such to whom it was said Whose sins soever you shall loose c. Thus the Jesuit but sophistically for the former instances are distributiones accommodae wherein every one is to do good according to his power the gift that he hath received viz. those to be given to hospitality that are enabled with means those to instruct that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God and those to heal that have the skill Now where God gives the gift he requires the duty annexed and of such as receive the grace the good-work for example the hope of the Resurrection is common to every believer and upon a dead friend a sure comfort for a sad loss wheâ—efore comfort ye one another with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 4. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joan. 13.34 a duty belonging to all Christians because all of them had the like means and assurance of Consolation so This is my commandment that ye love one another all Christians then are tied to reciprocal love because the precept bindeth all and so in this present place To pray one for another is an universal duty of all Christians and that one Christian may the better pray for another the Apostles advice is to confess the sins which lie heavy upon the Conscience to another Christian to enable and instruct him the better to procure of God by prayer that which thou seekest ease and refreshment as every Christian therefore hath or should have the gift to pray for another so hath he the capacity to receive the confession of another This I say truly understood pro distributione accommoda will bring to light the Jesuites sophistry and shew how vain his instance was to uphold his fancy Bishop Fisher a Cardinal as well as he although his head went off before his hat went on but of greater conscience in handling of Scriptures contradicteth not the former sense of confession to a Lay-brother Quòd si quispiam contendat sensisse Jacobum quod frater fratri cuivis debeat confiteri nâ—hil moror si tamen hoc mihi donaverit quod alteri cuiquam omninò quà m Deo sit confitendum Roffens contr Luther art 8. pag. 139. and is contented to approve thereof so it may be granted him from thence and he hath a hard heart that will not that confession may be made to another besides God onely And this all the Conclusion according to Lyra that from hence may be deducted how Ex quo patet quòd confessio debet fieri non solùm Deo sed homini Lyra. in Jac. 5. it is manifest that confession ought to be made not to God onely but to man also and to that end I produced it In the next place such testimonies of the Fathers shall be alleaged which speak confession to be made unto others over and above that which the Penitent maketh unto God Origen expounding those words A sword shall passe through thy heart that the thoughts of many may be revealed writeth thus There were in men evil thoughts which to this end are revealed Cogitationes erant malae in hominibus quae propterea revelatae sunt ut prolatae in medium perderentur interfectae atque emortuae esse dâ—sinerent occideret eas ille qui pro nobis mortuus est quamdiu enim absconditae erant cogitationes nec prolatae in medium impossibile erat eas penitùs interfici Undè nos si peccaverimus debemus dicere Peccatum meum notum feci tibi iniquitatem meam non abscondi Dixi annuntiabo iniquitatem contra me Domino si enim haec fecerimus revelaverimus peccata nostra non solum Deo sed his qui possunt mederi vulneribus nostris atque peccatis delebuntur peccata nostra ab eo qui ait Ecce delebo ut nubem iniquitates tuas sicut caliginem peccata tua Origen tom 6. hom 17. in Luc. pag. 145. that being published they may be lost and be as if they had not been and being dead cease to have been and that He might kill them who for us was killed for so long as our thoughts are hid and not brought forth it was impossible they should utterly be cut off therefore we also that have sinned ought to say My sin have I made known unto thee and my iniquity have I not hid I said I will confess my sins against my self unto the Lord. Now if we would
not yet compass and therefore have put down this testimony more at length than otherwise I would And not in the judgment of this Divine alone but of their greatest Angelical Doctor this superstitious and circumstantial relation of each sin hath produced such sad and desperate events For as Navarr that great Casuist witnesseth Aquinas himself seemed sensible of these wringings and tortures of circumstances Ipse Aquinas circumstantiarum torturas sensisse videtur arbitrabatur candido Christi lectori conformatiorem esse confessionem quae tranquillo animo sine circumstantiis bonâ fide sacta est quà m quae his sit animo scrupuloso inquieto Navar. Tom. 1. p. 501. and reputed that Confession more conformable for an innocent breast where Christ abideth which is made with a quiet mind and good intention than that which proceedeth from a scrupulous and unquiet heart Insomuch that Divines of best account in that side have greatly disliked these squeezing and writhing interrogatories serving for no other end but to fish and angle after secrets neither necessary nor fit to come abroad and condemn those late Summists that prescribe the form thereof Non diâ—â—licet confâ—ssio sed morositas ista anxiâ—tas quorunâ—â—m quam docent aliquae râ—câ—ntiorum Summulâ—e quae justius alibi locum habeant quam in Bâ—bliothecis hoc â—st nimirum artem tradere methodum alicujus râ—i quam ipsâ— non probè calleas bonae m ntes non sunt dâ—â—ito solatio destituâ—ndae ne tyrannis Carnificina conscienâ—iarum invalâ—sat haud â—â—ulò minùs nocitura quà m dissolutio adeò modum ubique servari praestat B. Rhenan supâ—à wishing their Treatises to be bestowed otherwise than in Lâ—braries as seâ—ving forsooth to deliver the art and method of a business which skills not much and desire that honest hearts may not bâ— defrauded of due comfort lest the tyrannie and torture of Conscience prevail too much and as much hurt be done by such severity as by licentiousness and advise that moderation herein be shewn The Cardinal pressed with the weight of this argument finds no ease but by retorting the same upon those heads that brought it thus If enumeration of all sins be impâ—ssible before men Quaecunque objiciuntur contra enumerationâ—m peccatorum quae sit homini eadâ—m objici possint contra enumerationem peccatorum in confessione quae fit Deo si illa enumeratio est impossibilis haec est impossibilis si illa est crudelis Carnificina haec crudelis Carnificina Bellar. l. 3. de Poen c. 16. then it is so also before God and Protestants require sinners to confess unto God whatsoever sins they know or remember and Papists require no more in auricular confession both then must lie open to like exceptions if it be said that special Confession made before man is impossible so is that before God also if this a torture then that also if this lead to desperation then that likewise Thus the Jesuit glories to have wounded us with our own weapon But it will not so easily be wrung from us for we reply first God requireth not so strict an account at our hands as the Priest doth neither inflicteth so strait a charge upon the Conscience as the Popâ—sh law God rested satisfied and the Publican remaineth justified upon that gâ—neral confession and supplication Luke 18. O God be merciful to me a sinner 2. Again in making confession to God the Lord may bring our sins to remembrance Psal 50.21 I will set them in order before thâ—e which the Priest cannot do 3. Furthermore God searcheth the heart which the Priest cannot enter into hears the desires thereof which the Priest cannot and understands the voice of our weeping which the Priest is ignorant of and tears are a Penitents best Interpreter more profitable are the prayers sighed forth in tears than uttered in words Utiliores lacrimâ—rum preâ—es sunt quâ—nâ— sermonum quia sermo in prâ—cando fortè fallit lacrima omnino non sallit Sâ—rmo interdum non totum profert negotium lacrimâ— semper totum prodit affectum Ambros Serm. 46. de Poenit. Petri. our speech may fail in expression but teâ—rs never fail Our speech ofttimes doth not fully open our case but tears ever open our affections fully Ambros If then a Penitent have a better dialect spreading his sins better before God than if he spake with the tongue of men and Angâ—ls and such a dialect which neither Men nor Angels understand but God himself viz. the voice of weeping the argument must return in full force and there remain till the Priest hath learn'd this language and be able to search the heart likewise Consider then if the performance of this task was not well reckoned amongst the knotty pieces of Christian Religion by one that was no enemy thereuâ—to a late Sorbonist There are in Christianity three things very difficult to be practised En la Religion Chrestianne il y avoit trois choses sort difficiles à pratiquer c'est a scavoir passer toute sa vie sans commâ—ttre aucun peche veniel aimer ses enemis de cour d'affection confesser tous ses pechâ—za un homme P. Bess Caresme Tom. 2. pag. 713. that is to say 1. to pass this life without committing any venial sin 2. to love enâ—mies with the heart and affection 3. and to confess all sins unto a Priâ—st Point me out the man that hath performed these more than Herculean labours and he shall be the tantum non and onely Paramount above the rank of old Adams off-spring Our fourth exception That this Charge is imposed upon the Conscience without any urgent necessity No urgent necessity to the rehearsal of all sins in confession for what necessary cause or good can be here imagined if remission of sins It hath been proved already that God forgives many sins Priests never hear of if because God hath appointed so we must take his word and not the Roman Church for divine institutions and it must be shewed where God willeth that the Priest should stand upon so strict a reckoning we have the word of a King to the contrary In the sacred Scriptures it no where occurreth saith our late dread Sovereign King James that any such necessity is impos d upon us In sacris literis nusquam occurrit necessitas haec nobis imposita sub aeternae mortis poena ut abditissima quae admâ—simus peccata Sacerdoti nota faciamus nam si vâ—l cogitatiunculam injustam celaveris ilicet oleum cum opera pâ—rdidisti Jacob. Rex Medit. in Orat. Dom. pag. 61. that upon pain of eternal death we must make known unto the Priest the most secret sins we commit for if thou conceal the least evil thought all this labour beside is but lost and cast away To what pupose serves it then Remissio pâ—ccatorum impendi potest sinc praevia illa confâ—ssionâ— speciali
laâ—gitor plerumque hanc praebâ—t suae potâ—ntiae invisibili administratione plerumque Medicorum operatâ—one Conc. Cabâ—l 2. c. 32 33. but others are of opinion thâ—â— they are to be confessed unto a Priest both of which are pâ—rformed in the Church not wiâ—hout great fruit so verily as we confess our sins unto God who is the forgiver thereof and say with David I acknowledge my sin unto thee and my iniquity have I not hid I said I will confess my sins unto the Lord and thou forgavest the iniquity of my sin and according to the institution of the Apostle Let us confess our sins one to another and pray one for another that we may be saved The confession therefore which is made unto God purgeth sins and that which is made unto the Priest sheweth how they may be purged For God the Author and bestower of salvation and health ofttimes affords the same by the invisible administration of his own power and many times by the operation of Physicians wherein those words are to be noted that many sinnes are forgiven by God immediately or by the invisible administration of his own power and consequently need not be confessed unto any but God alone and many again mediately by the operation of soul-Physicians and therefore are to pass thorough their hands and ears also whence infer that to Priests some sins though not all are to be confessed But what those some are is the point indeed The condition of those sins as ought to be confessed to the Priest For if those some be left loosly and at random indiscriminatim they will hardly prove any or none at all The discerning of these sins must not hang alone upon the slender thread of a Lay-capacity and the sinners own discretion for we seldome make any prospect upon our worser parts and never but with partiality turning the perspâ—ctive so upon our own sins as to make them appear Atomes and in less figures than they are and so upon the sins of others as to multiply and dilate them we are not then in this behalf wholly to be left unto our selves Venerable Bâ—de observeth that amongst the diseased hâ—aled by Christ Nullum Dominus eorum quibus haec corporalia beneficia praestitit invenitur misisse ad Sacerdotes nisi Leprosos quia Sacerdotium Judaeorum figura erat Sacerdotii futuri regalis quod est in Ecclesia Quisquis haereticâ pravitate vel superstitione gentili vel Judaicâ persidiâ vel etiam Schismate fraterno quasi vario colore per Christi gratiam caruerit necesse est ad Ecclesiam veniat colorémque sidei verum quem acceperit ostendat caetera verò vitia tanquam valetudines quasi membrorum animae atque sensuum per semeiipsum interiùs in conscientia intâ—llâ—ctu Dominus sanat corrigit Bed hom de 10. Lepros onely the Lepers weâ—e sâ—nt by him to the Priests because the Levitical Priesthood was a Type of his own and inferreth that such as were tainted with hereticall pravity gentile-Superstition Judaicall perfidiousness or Schisme from the brotheâ—hood and were by the grace of Christ delâ—vered thereof should of necessity resort unto the Church and make profession of the true tincture of faith newly imbraced But other vices as it were diseases and as if of the members of the soul and sense the Lord healeth inwardly by h msâ—lf in the Conscience and understanding Some sins then according to Bed are to be presented to the Church and not all and as Christ healed many that were diseased and injoyned the Lepers onely to shew themselves unto the Priests so he forgiveth many sinnes privately to the Conscience of the Penitent but some are reserved for the Pr ests cognizance And in another place the same Bâ—de would have us to confesse our daily and light sins one to another Quotidianal viáque peccata alterutrum coaequalibus confiteamur portò gâ—avioris leprae immunditiam Sacerdoti pâ—ndâ—mus Bed in Jac. 5. but to oâ—en the uncleanness of the greater lâ—prosie unto the Priest Herein the Case held in the course of publick Penance will somewhat guide us for in the first and strictest dayes of the Church there were three sins held incapable of mercy but to be peccata ad mortem of which Saint John speaketh and directeth not to pray for (a) Ubi nec postulationis ibi aequè nec remissionis Tert. de Pud c. 1. now where there is no place for prayer there is no grace for pardon and these three were Idolatry Murder and Adultery This cruel opinion lasted till Tertullians dayes who either ironicaâ—â—y or hastily thus writeth The High Priest the Bishop of Bishops saith Pontifâ—â—x scilicet Maximus Episcopus Episcoporum dicit ego Moeâ—â—â—ae fornicationis delicta poenâ—ientiâ functâ—s demeto O edict mâ—â—uâ— noâ— poterit ascâ—ivi bonum sactum De Pudic. c. 5. I absolve those that hav done penance of fornication and adultery O edict which none can justly commend Tertullian now a Montanist sharply taking up the dispenser of that relaxation Sunt ista Ironicâ— Pontisex M. Christus puta edictum istud promalgaverit Notae Fr. Jun. ad Tert. de pud pag. 298. Vixit Tertullian Zephâ—rin Anno 198. By which Bishop if Christ be meant aâ— Junius then the words are otherwise salved by that great Critick or if the Pope as Petavius then the dispensation must come from Zâ—phyrine The next age waxed milder not denying pardon and yet not conferring absolution to the guilty of these crimes were they never so penitent and zealous thereof no not at the last gasp and case of utmost extremity It was old Serapions case lapsed in persecution who could never though ever desirous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Eccl. hist l. 6 c. 36. and promising a myriad of times to wade through all the degrees of the Penitents be admitted to communicate Times were yet more gentle when Cyprian was denying not but withall deferring absolution till the point of death and then absolving the guilty of those offences This practice shewed that all sins were not equally capable of grace and pardon that in some the spot being fowler and the guilt heavier the justification was more difficult and the expiation more laborious which to assoil was at one time held by the Church to be impossible and ever difficult to be loosed by the Ministerial key Besides those sins there were others in the next rank which they called capital offencâ—s not in the sense of the Scho l Dâ—vines Capitalia dicebantur non ut nos intelligere vulgò solemus quaecunque Dei nos gratia spiritualibus charitatis ornamentis spoliant sed quae cùm graviora caeteris essent tum Canonibus Synodorum decretis nominatim expressa quibus poenae à Canonibus singillatim propositae alia verò leviora de quibus nulla extat in conciliorum decretis mentio D. Petav animadvers ad Epiphan haer 49. pag. 238. who
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 shadâ—w of death and to guide our feet into the wâ—y of peace for to whom doctrine and instruction is committed that man hath the key of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl suprà saith Theophylact. 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 dâ—bet intellectus latens interiùs aperiri ipsi è contrario claudebant perversè inâ—erpretando 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 2. Prayer The next means ordained by God for procuring remission of sins 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 Eldeâ—s 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tom 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 Isti rogant Divinitas donat humanum enim est obsequium sed munisicentia supernae est potestatis Ambr. de S. Spiritu l. 3. 19. The Priests intreat 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 supplicantis 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 grâ—tiam impetrat absolutio gratiam supponâ—t 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 Vâ—rs Domine exaudi oâ—ationem meam Râ—sp 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