Austin in this case gives Caine the lie I spare to speake of those antient Heretiques the Novatians or Catharists who did mainetaine that some sins were irremissible as those committed after Baptisme c. Those excluded mercy One sinne indeed wee read of to be unpardonable Mat. 12.31 32. but that is not simply in regard of the greatnesse and heynousnesse thereof as if it exceeded Gods mercy or Christs Sacrifice but in respect of mans malice he either malitiously despising the Spirit of grace or wilfully rejecting the offer of Pardon In order of Redemption God hath made mans fin pardonable but man by his impenitencie makes it unpardonable Vse 2 Let none despaire Deus non est desperantium Pater sed Index such shall not find God a Father but a Judge It is a provoking sin to limit the holy one of Israel in his Mercy as well as to limit him in his Power To say thus farre he will goe in pardoning and no further He hath taught us to forgive untill seventy times seven times and can we thinke that he wills us to be more mercifull then himselfe will be That number amounteth to ten Iubilees of Pardons for so many sins then may we upon Repentance expect pardon at hâ—s hands yea for as many and as many more for his mercy exceeds mans Psal 35.5 as the Heavens doth the Earth He can more readily forgive seventy times seventy then man seven Isa 55.9 His Thoughts are not as our thoughts in pardoning We wonder how a man can put up such wrongs and passe by such injuries or doe such a kindnesse for one who hath so much abused them But He is God and not Man cease wondering and fall to blessing with David Psal 103.2 My soule blesse thou the Lord and all that is within mee blesse his holy name who forgiveth all thine iniquities and healeth all thy diseases c. Secondly we may observe hence Doct. He who owes least stands as well in need of mercy and forgivenesse as he who owes most David desires God to forgive him the error of his life his secret faults as well as his presumptuous sins Psal 19.12 13. And the sins of his Youth he begs pardon for Psal 25.7 as well as those of riper yeares Reason No sins are small in Themselves simply considered for that they are committed against an Infinite Majesty Psal 51.4 1 Ioh. 3.4 as before was said They are against an Infinite Law and so merit infinite damnation Ephes 5.6 Gal. 3.10 Vse How doth Popish Doctrine agree with this truth delivered The Rhemists confidently avouch that many sins need no remission they are Veniall that is Rhem. Annot. in Rom 1.32 Azor instit mor part 1. l. 4. c. 8 9. Bonavent in 2. d 42. Bellar. l. 1. de amissiâ—â—rat c 14 resp ad 1. obj Haec venialia non criminalia reputantur excepto cum per contempâ—um in usum consuetudineÌ„ vertuntur Bern. de praecept dispens c. 14. pardonable of their owne nature such as a man needs make no confession of and for which a man needs not to be called a sinner they merit not Death nor can God in Justice punish those sins with it The Distinction betweene Mortall and Veniall we absolutely dislike not Wisely and rightly limited it may safely be admitted Two manner of waies are sins termed Veniall Either Comparatè in Comparison of others being in themselves of a lighter nature carrying not in them so great a repugnancie to Gods Law nor bringing with them any notorious dishonour to God or Injurie to man thus a little excesse in mirth idle words and such like which though they deserve not Favour and Pardon yet they lesse deserve Punishment then others of a higher nature Or els Simplicitèr they are so termed simply and in themselves and that three manner of waies 1. Ex natura sua being such as in their owne Nature deserve not Death Either they merit no punishment at all or at least such as is but Temporary 2. Ex gratia by Gods Favour and through the Churches Indulgence for so in former ages they were called which passed not under the Churches Censure Thus those sins which are indeliberately and ignorantly committed either through their smallnesse or daily incursion 3. Ex eventu in respect of the issue and event and thus we acknowledge all the sins of the Elect to be Veniall Rom. 8.1 The Question betwixt Papists and us is Whether any sinne of the Elect or Reprobate be Veniall ex suâ naâ—urâ of its owne Nature and kind This we deny and they affirme Foure Arguments wee bring to prove our Doctrine First our Saviour affirmes that every lie not onely the pernitious but the officious which they hold veniall And every vaine and pettie oath more then Yea in affirming and Nay in denying commeth from the wicked one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from the Divell for so we find 1 Ioh. 3.12 the same phrase used Secondly Death is threatned by the Lord for the least transgression of his righteous Law Deut. 27.26 30.19 Gal. 3.10 Rom. 6.23 1 Cor. 15.56 Now doth the Law of God forbid those sins they call veniall yea or no If not then they are no sins or else the Law is not perfect in that it meeteth not with all enormities If yea then they are Transgressions and deserve Death Thirdly that which hath beene inflicted by the Lord upon men even for such transgressions as they call Veniall prove them to be otherwise read Gen. 9.26 1 Sam. 6.19 2 Sam. 6.7 1 King 13.24 20.36 Acts 5.3 Fourthly the Price that was paid for these lesser kinde of sinnes prove that they are Mortall and not Veniall Christ shed his blood for the errors or ignorances of the people Heb. 9.7 And this was shadowed under the Law Levit. 5.17 18. So that we may safely conclude against that Doctrine of theirs No sinne is in its owne Nature Veniall all are Mortall the least as well as the greatest and needs pardon Were it as Papists would have us to belâ—eve that there are some sins Veniall and pardonable of their owne Nature Let them give us leave to enquire of them how it comes to passe that such Delinquents goe into Purgatory for them where the paine is so intollerable as they say that one having lyen a long time there and it being put to his choice whether hee would lie there one day longer or returne to the earth againe and there for the space of an hundred yeares to walke upon sharp yron nayles and eate nothing but bread baked on the Imbers and drink nothing but Vineger mingled with Gall and weare nothing but haire-cloth about his loynes nor have no other but the cold earth for his bed and a hard stone for his pillow made choise to endure all this rather then to abide one day longer in Purgatory Can they give us any reason why God should torment any one so grievously in
hath its latitude and degree some are bound up in Folio other some in Quarto others in Octavo and the sins of some other in a Decimâ— sextâ— See 2 Kings 3.2 Ier. 3.11 Ezek. 23.11 Iohn 19.11 We read of a Moate or Fescue and of a Beame which may be sawen into many quarters Mat. 7.3 of Gnats and Camells Mat. 23.24 There are Funiculi Vanitatis Cords of vanity Isa 5.18 and there are Funes peecatorum Ropes of sin Pro. 5.22 and Vinculum plaustri Cart-ropes or Waine-ropes Isa 5.18 By which phrases in holy Scripture it appeares in Actuall Transgression all are not alike deepe Vse 1 To say then that no sin is greater then another is one of the grossest errors that ever was It was maintained by the Stoicks as we may find in Tullies Paradoxes against all sense feeling and opinion of mankind as S. Austin sheweth Iovinian sided with them Epist 29. ad Hier. and was strongly confuted by S. Hierom out of the Scripture as S. Austin testifieth and evidently appeareth in that second Booke which S. Hierom wrote against Iovinian The Papists charge us with this error but most untruly Their reason is for that we refuse their distinction of sins Mortall and Veniall what we hold and teach concerning Veniall sinne and wherein we and they differ in that point we shall heare when we speake of the mercy and compassion of this Creditor in the next verse And yet it cannot be denied there are amongst us who seeme to incline this way Reproove them for sinning they will answer you they are sinners as others are c. as if there were no difference to be put betwixt sinner and sinner debter and debter in respect of the score These are ignorant and blinded by the god of this world and in judgement they are given up to believe a lie Paritie of sins we hold it to be an idle dreame besides what hath beene already said the diversity of Sacrifices we read of in Scripture proves the inequality of offences as Levit. 4.3 For the Priest a young Bullocke without blemish must be offered For the Magistrate a male Kid serv'd the turne verse 23. If an Ordinarie man offended for him a Female either Goate or Lamb should be accepted verse 28 32. 2. Greater punishments both Criminall and Capitall were ordained for some then others He that steales a man must die Exod. 21.16 But he that stoale an Oxe or Sheepe should onely restore fourefold Exod. 12.1 He that killed a man unwillingly was to be protected Exod. 21.13 But if he killed him willingly the hornes of the Altar could not save him verse 14. So Adultery of common people was to be punished with common death Levit. 20.10 But if the Priests daughter played the Whore she must be burnt with fire because she prophaned her Father Levit. 21.9 Paenae singulorum inaequales intentione paenae omnium aequales duratione Aquin. And as in this World so in another some shall have soarer punishments then others Heb. 10.29 Mat. 23.15 Luke 12.47 48. and Revel 22.12 God will reward every one according to his workes which had beene superfluous to say were all sins equaâ—l Vse 2 We have learned better and accordingly we should examine of what kind our sins are how much our debt is and as we finde let us put downe in our Account To helpe us a little in this our search take this for a Generall rule Iniuria patientis auget culpaÌ„ facientis Salvian Psal 51.4 the more directly any sin is done against God the greater the sin is to be accounted of and the more the debt Thus the sin against the Holy Ghost is the greatest sin because he who committeth that sin sinneth of malice purposely to despight the Spirit of Grace Hence it followes 1. The sins of the highest degree against the first Table are greater then the sins of the highest degree against the second Table For if we compare the lowest of the first Table with the highest of the second it will not hold Thus Samuell speaketh of Witcheraft and Idolatry as of the greatest sins 1 Sam. 15.23 And our Saviour calls the first Table the first and great Commandement Mat. 22.38 2. Those sins that are committed against the meanes which should keepe us from sin are greater then other Mat. 11.24 So sins against Knowledge are greater then those that are committed out of simple ignorance Luke 12.47 Iames 4.17 And as it is thus in the sinnes of Omission so also in the sinnes of Commission Acts 3.17 1 Tim. 1.13 he found mercy because he did it ignorantly So sinnes against the Gospell are greater then those against the Law for that they are committed against more light This is the condemnation saith Christ that light is come into the world Iohn 3.19 To commit sin in the cleare light of the Gospell is a reproach not much unlike that of Absolom He committed wickednesse in the sight of the Sun A Tapor in the hand of a ghost makes it looke more ghastly Thus the sins of the Rogenerate are more heynous then the sins of the Vnregenerate for that God suffers more by them then by others Deut. 32.6 Levit. 22.31 32. 1 Tim. 6.1 Tit. 2.5 When Simeon and Levi had dealt so lewdly with the Sichemites Iacob told them that they had made him to stinke in the sight of the Inhabitants of the land Gen. 34.30 He had no hand in their sin but did abhorre it yet it is the fashion of the world for the sin of one or two religious men to open their mouth wide against Religion it selfe In which respect David prayeth God that none might be ashamed because of him Psal 69.6 that they might not have the durt of his foule and scandalous sins cast in their faces Indeed this was that the Prophet laid so heavily to Davids charge after his fall By this deed thou hast given great occasion to the Enemies of God to blaspheme 2 Sam. 12.14 3. Sins often committed are greater then those but once committed by us for that here is an abusing of Gods Patience and Forbearance Rom. 2.4 5. Ier. 5.6 2 Pet. 2.22 In Arithmetick a figure in the first place stands for it selfe in the second place it stands for ten and in the third place for a hundred and so higher So here Thus learne we to judge of sin and be assured that thou who art a Christian canst not sin so good cheape as may an Indian or Pagan An Englishman cannot sweare lie be drunk commit whoredome at so easie a rate as a Spaniard or Italian Places of much knowledge are chargeable places to practise sin in We in this Land are more indebted to Gods mercy for the meanes of Grace affoorded then any other Nation under Heaven and in respect of our unthankfullnesse and unworthy walking more indebted to his Iustice And when they had nothing to pay Text. Verse 42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non habentibus illis unde redaerent
helped Resp This wee answer in these three Conclusions Affirmatio veritatis obligat semper sed non ad semper sed pro loco tempore First The Truth is never to bee denied by us It was Peters sinne which hee so bitterly bewailed Mat. 26.70 Secondly An Vntruth is never to be affirmed The Reasons we shall give anon in the Application Thirdly The Truth is not alwaies necessarily to be professed and told Vno eodemque silentâ—o firmat errorem qui lo quendo non astruit veritateÌ„ Fulgen. Qui veritatem occultat qui mèdaciuÌ„ profert uterque reus est Ille quia prodesse non vult iste quia nocere desiderat Anselm in Epist a â—oroâ—â—h Non solum prodâ—â—or est veritatis qui meÌ„dacium pro veritâ—te loquitur sect qui non liberè pronunciaâ— veritatem quam pronunctare oporteâ— aut non liberè defendit veritatem quam defendâ—re oportet Chrys in Mat. Vse Sometimes indeed it is necessary as when Gods glory our neighbours good or our owne duty requires it at our hands in such also hee that hideth the Truth and he that telleth Lies are both alike culpable before God Thus in Cases spirituall as when we are called to an account of our Faith and Religion wee are bound to a constant profession of the Faith we hold 1 Pet. 3.15 Mat. 10.32 33. And in Cases civill when a man is called in place of Judgement as a witnesse to the Truth Exod. 20. Truth must be spoken Sometimes it may be unseasonable as when there being no necessity of uttering it neither in respect of Gods glory our neighbours good or our owne duty it is joyned with our owne or our neighbours dammage In this case the Truth may yea ought to be concealed in whole as Mat. 26 63. Marke 14.61 15.5 Luke 23.9 Iohn 19.9 Or in part as 1 Sam. 16.2 Ier. 38.26 27. This makes nothing for the defence of such as are enemies to Truth crossing it by flat denialls or Iesuiticall Aequivocations Both which are defended and practised by Papists and too much in use amongst our selves Concerning Lying Three sorts of Lies the Schoolemen make First such as are hurtfull and pernitious Perniciosum Gen. 34.16 Officiosum Exod. 1.18 Iocosum Hosea 7.3 Finis perniciosi est laedere officiosi prodesse jocosi delectare Quomodo Deus Pater genuit FiliuÌ„ veritateÌ„ sic Diabolus lapâ—us genuit quasi filium meÌ„dacium Aug. in Ioan. told of spight to hurt others either in Body Goods or Good-name So did Simeon and Levi lie to the Sichemites Secondly Helpfull and officious told for the gaine and profit of others as were the Lies of the Hebrew Midwives Exod. 1.18 and of Rahab the Harlot Iosh 2.4 Thirdly Such as are delightfull and merry told for sport pastime and the pleasure of others Of such we reade Hos 7.3 Now the Pernitious Lye they onely condemne but the Officious and the Merry Lye they hold either to bee no sinne at all or els but Veniall not Mortall But first No Lie is of the Truth saith S. Iohn 1 Epist 2.21 How shall we answer him if that be true Secondly Every Lye is a transgression of the Law Levit. 19.11 And therefore sin Thirdly Every Lie proceedeth from the Divell who is a Lier and the Father of Lies Ioh. 8.44 Fourthly Lying of what sort soever God abhorres Pro. 6.17 19 12.22 And doth severely punish both here Psal 5.7 Pro. 19.5 Acts 5.5 10. And hereafter Revel 21.27 22.15 Besides it is against Christianity Civill society and overthroweth the use of speech In which respect Heathens themselves have abhorred it Wherefore we make hold to conclude with S. Austin No Lies are just all are sinnes yet we denie not but the pernicious Lie is the worst of them all Concerning Aequivocation Aâ—g Enchir ad Laurent ca. 18. 22. in lib de mendac c 14. Gen. 3.5 1 Sam. 28.19 first taught by the Divell to hide his Ignorance in what he could not reveale and since studied by Iesuits to hide their knowledge in that they can and ought to reveale this they teach that a man framing to himselfe a true proposition when he is asked a Question may conceale thereof as much as hee sees good As for Example If this Question should be put unto a Papist If the Pope should come to invade this Realme Whether would you take part with the King or with the Pope He framing this Answer in his minde I will take the Kings part If the Pope will command me so to doe may answer I will take the Kings part concealing the other part If the Pope will command mee thereby to delude the Examiner In like manner if a man have a horse or money Navar. in Manual c 12. Nunb 18. Et Peter Gin nar in Compend Navar. c. 12. Numb 18. and is importuned by a neighbour to lend or give either He framing this proposition in his minde that hee hath neither horse nor money to give or lend may safely say yea sweare that hee hath neither horse nor money reserving the other part To give or lend in his owne minde This they say is no Lying for that the Aequivocator speaketh a Truth in his owne meaning and in the sight of God which alwaies say they he must do when he useth this evasion otherwise he should lie if he had not some true sence reserved in his mind And therefore Parsons adviseth Mitigat cap. 10 Numb 22. Let him that would use this benefit of Aequivocation be wary and carefull that hee mentally reserveth some secret clause which being added to the words spoken doe make the whole compound to be true he may denie what Truth he pleaseth either alone or before company either being asked or of his owne accord Sanchez op Moral l. 3. c. 6. Numb 15. In verbis hune in modum prolatis merum nudum mendacium continetur Nam 1. Si rem qui hoc aut illud fecit diceret se secisse test imonium ejus esset verum ergo si negat se secisse lestimoniam ejus est falsum id est mentitur 2. Hoc pacto reus ille dicit testatur non tantum quod falsum est sed etiam quâ—d ille sentit novit esse falsum quod est tam ormaliter quam materialiter id est completè mentiri Ames de Cons saith Sanchez A man may sweare that he did not doe something which indeed he did do understanding within himselfe some other thing then that he did doe or some other day then that in which he did doe it or any other addition that is true And in so doing a man doth neither Lie nor forsweare But indeed these Aequivocall Propositions are but Lying Assertions For if wee sever what is expressed from that which is reserved in the minde it is a formall Lie 2. The Divell himselfe acknowledgeth it to be lying 1 King 22.6 when in his Prophets
p. 122. It carries us through all difficulties p 101 It gives great light if well kindled p. 10â— And is ascending p. 104 How the Love of God in us may be encreased p. 100. Love is a lovely sute page 95. No better way to be loved then to Love p. 106. Love our enemies onely a Christian can p. 90 Some may be loved above others p 91. There is a secret Love which is blame-worthy p 185. Love that is chambered is sicke p. 185 Lust increaseth the Divels revenewes p. 207. Lyes of three sorts p. 115. All sorts unlawfull ibid. Lying is the father of detraction and slâ—nder p. 246 M. Manners should attend Faith as well as good workes pag. 156. Meanes though weake yet not to be despised pag. 148 All profit not by the Meanes page 77 79 To sinne against Meanes aggravates it page 54 Mercie is Gods Face page 76 It is to be sought for page 77. All to be ascribed to Mercie p. 75. Merit double p. 73 No man can Merit page 72. Mildnesse must bee used in reprooving page 14. Ministers are to be honoured p. 28. The meanest Minister under the Gospell honourable pag 29. Contempt of their Persons redounds to their Message pag. 30 They must reproove offenders p. 23. How they must reproove page â—11 They may not reproove for every light offence p. 24. Who are best Ministers p. 202. They must preach both in life and doctrine pag. 127. They are Fâ—shers Physitians nâ—â— Stewards pa 1â—2 They are Heralds pa. 1 8. Scandalous Ministers may convert pag 1â—6 Ministery standing is necessary pa 230. Mirth allowed a Christian pag 193 The wicked have no cause of Mirth p. 195. Be not so merry as to forget God page 195. Mourne for those who mourne not pag. 167 N. Names a double use of them p. 16. Men of good Names may miscarry p. 26. Good Names should be made good pa. 25. Sinners are not worthy Naming p 143. O. Oyntment of Mary was very precious page 198. Still there is use of our Oyntments pa 200. Ornament of the body not tâ—o good for Christ p. 182. P. Parables have both barke and piâ—h pag. 8. There are as many Parables in the Scripture as weeks in the year p. 10 Why Christ affected this Parabolicall way of teaching page 9. Great ones are to be spoken unto in Parables p. 24. The best of a Parable is the sense mysticall pag. 36. Pardon is offered to all without exception pa. 79 Peace the sorts and kinds of it pag. 269 True Peace the fruit of Faith pa. 271 It is the inheritance of the Saints p. 275 The excellency of it pa. 276 How to get and keepe it p. 278 All other blessings attend it pag 277. There is none to the wicked p. 271. They have a seeming peace but not true pag 272 The difference betwixt sound and seeming peace p. 273 How peace may be lost pag. 278. Penitent to be well thought off page 144. His deportment and carriage must be observed pa. 139 He is an excellent actor p. 137. A good life argues a true Penitent pag. 139 Pennance popish wherein it is faulty pag. 181. Praise must be given to whom it is due p. 129. It may not be too much affected page 130. And is to be sought in the way of well-doing pag. 131. Precepts should be turned into Prayers pag. 58. Preachers who are the best pa. 202. Propriety of goods established pag. 37. Q. Question it is who loves God most pa. 103. R. Reformation outward not sufficient pag. 238 Redemption plenteous to be had in Christ page 81. Remission of sinne is attainable p. 62. Repentance is rather seene then heard pag. 136 It restores virginity youth and credit pag. 144 145 Reproofe this age will not indure pa. 20. How to Reproove aright is difficult pag. 21. It must be wisely given p. 111. It is an careting to the obedient pag. 110 Love must be seene in it pag. 15. So Reproove as that we doe not blemish pag. 18 In some cases it must be auricular pag. 17 When to reproove by name and in what cases pag. 16 Sharpe Reproofe is sometimes to be used pa. 14. Reproofe is like wormwood pa. 112. Riches of God are great pag. 41. Revenge taken by a Penitent wherein it stands pag. 181 S. Salvation what pag. 255 In this life to be had pa. 256. Nothing can hinder the Salvation of the godly pag. 257. Salvation to bee remembred page 185. How and whom to Salute page 156 Satisfaction to God no man can make pag. 57 68 To our Bretheren it may and must pag. 69. Security dangerous pag. 49. Sermons of some men are like fire-works pag. 202. Serpents all Detractors are pag. 248. Silence in the presence of sinne implyes consent pag. 21. Sinnes how there are both mortall and veniall pa. 52 83. Parity of Sinnes an idle dreame pag. 52. How to distinguish betwixt Sinne and Sinne pag. 53. Greatest Sinnes may be pardoned pag. 82 211. Some sinnes deserve greater punishment then other pag. 83. No sinne is so small as to bee sleighted pag. 85. Sinne is in all but all are not in sinne pag. 203 How sinne is in the godly pag. 204. Sinners who are so to bee accounted pag. 203 Slander is a kind of Persecution the godly suffer pag. 250. Magistrates and Ministers especially pag. 251. Sorrow accompanies true Repentance pag. 1â—6 It must bee answerable to the sinne pag. 177. If deepe it sometimes wants a tongue pag. 135 A man may exceed in it and when pag. 178 Unsound Sorrow how discerned pag. 177. Sociable to be so is commendable pag. 233 Nons may bee rashly censured for it pag. 236. What Society wee may have with Sinners pag. 235. Spirit what kind of one a slanderer is page 249. A troublesome spirit is a Sacrifice for Hell ibid T. Teares what they are and whence pag. 164. The severall sorts and kindes of them pag. 165. They are necessary appendances of Repentance pag. 168. Yet very deceitfull things pag. 168. Repentance may bee without them pa. 169 The tryall of true Teares page 170. Teares of the body and soule compared ibid. The benefit and profit of them pag. 172 Counterfeit Teares have prevailed pag. 173. Thoughts make conscience of page 11. The Word discovers them p 12. They are knowne onely to God pag. 240. How they are discovered by man and Satan pag. 243. Tongue may be too sudden in answering pag. 109 Truth must be spoken pag. 114 120. Sometimes it may be concealed in whole or in part and in what cases page 114. It is Gods whoever brings it pag. 125. U. Veniall no sinne in it selfe is page 83 84. Two wayes sin may be termed Veniall pag. 83. Virginity how restored page 144. Vncleannesse that sinne so called is accompanied with other p. 216 Vsury difference betwixt it and Faenory pag. 35. What it is and what kind lawfull p. 35 W. Waters-lying what they are p. 168. When the city of Waters is taken the danger is great p. 176. Weeping proves life p. 166. To weepe for other things and not for sin a bad signe p. 169. Motives to weepe p. 167. It is no childish Propertie page 172. Weakest vessell oft holds the liquour p. 149. Whoredome is a pit-fall page 207. Wisedome of the Serpent God allowes us p. 119 Woemen their carriage to bee wisely observed p. 140 They may not bee spoken contemptibly of p. 141. God hath highly honoured that Sex p. 142. Women of speciall note montioned p. 149 Such should be observed and imitated p. 146 A virtuous woman hard to finde out p. 141. Bad women Satans chiefe instruments p. 141. Such women as are bad should be shunned p. 147 How a woman may lawfully speake in the Church p. 149. How they should provoke men to jealousie p. 150. Whether it was one and the same woman that anoynted Christ so often p. 196. Words of Christs mouth should prevaile with us p. 202. Words are the pictures of the mind and how p. 110. Workes Protestants are no enemies unto them p. 260. They must accompany Faith pag. 265. They are to be pressed p. 267. In what respects they are necessarie pa. 268. The best are full of imperfection p. 74. They are not causes but conditions of Remission p. 72. How St. Paul and St. Iames agree concerning them page 269. Perlegi tractatum hunc cui titulus The Penitent CITIZEN in quo nihil reperio quò minus cum summa utilitate imprimatur THO. WYKES Aprill 4. 1640. FINIS
In one and the same act there may be a Trespasse against man and a Sinne against God as was in Davids Adultery and murther men may yea must forgive the trespasse and wrong offered to themselves But the Sinne against God they have not to meddle with The Rhemists in their annotations upon this place charge us who are Heretiques in their language with denying the Church this power of remiting sins by Christs Authority Rhem Annot. in Luc. 7. Vid. Chem. ExaÌ„ Conc. Trid p. 2. p. 221. Concerning Absolution both Publike and Private agreeable to the Scriptures D. White in his Orthodox way p. 272. both in the outward Discipline of the Church and in the Ministery of the Word and Sacraments and Remission of sinnes conferred God therein we in the Church of England with other Protestant Churches do maintaine and justifie But for their Popish Absolution being dissonant from the Scriptures and as they use it no way thereby warranted we disavow For First They say that their Bishops and Priests Potestas ligandi solvendi non minor est in Ecclesiâ quà m fuit in Christo Cusanus Christus Petro vices suas tradidit ipsamque cla vem excellentiae Maldon Rhem. Annot. in Ioh. 20. Sect. 3. 5. have full right to remit sinne and that not only as Ministers and Dispensers but they have full power as Christ had nor is that Power lesse in the Church then it was in Christ They have the same Power of excellencie they say with him And he that doubteth of this say the Rhemists may as well doubt whether Christ had authority as man to forgive sin We teach as before was said that the Ministers Power is but Ministeriall And for any mortall man to challenge to themselves such a Power as they speak off is a high presumption against God And if it be as the Pharisees held it to be and as indeed it is Blasphemy to attribute forgivenesse of sins to any but to God we may be excused though we should say that with Rabsekah they have blasphemed the living God in thus speaking Secondly They say Suarez 3. D. 9 §. Bellar. de paenit l 3. c. 2. that their Priests forgive sinne by the words of Absolution in such a manner as Christ wrought miracles and forgave sinne by his voice Iohn 11.43 Per veram physicam efficientiam by a true and physicall efficiency reaching to the very production of Grace and dissolution and destruction of sin including the Power of it within certain words and syllables We say That the Minister doth forgive as he is said to save or to give Repentance and Faith 1 Cor. 9.22 1 Tim. 4.16 GOD useth their Ministery whereby they coapt and prepare sinners that they may be capable of Salvation by working in them such dispositions of Faith and Repentance through the preaching of the Gospell as are required in those that shall be saved Now this is not done by a bare pronouncing of words and syllables but by the effectuall working of the Spirit of God In which respect he is pleased to account of his Ministers as Co-workers with him And herein do some of the Principall Schoolemen joyne with us Pag. 273. as D. White in his Orthodox hath learnedly shewed Thirdly In this Point of Absolution they fayle whilst they hold that at the will and pleasure of every Priest exercising the Keyes on Earth men are bound and loosed in Heaven This they ground on the generality of the words Absolutio ex causa falsa valet Emman Sa. Aphoris in ver Excom Ioh. 20.23 Whose-soever sinnes you remit they are remitted And Matth. 18.18 Whatsoever you bind on Earth shall be bound in Heaven So that say they let the cause be false or Absolution unjust Absolutio injusta valet Tolet de Instruct Sacer l 1 c. 14. Quomodo Sacer dos mundum leprosum non facit sic Episcopus vel Presbiter non alligat eos qui insontes suÌ„t nec solvit noxi os sed pro officio Sacerdotali cuÌ„peccatoram varietates audierit scit qui ligandus qui solvendus sit HieroÌ„ yet it is available We say that the use of the Keyes is determined and limited by God as the Priests power was in the case of Leprosie and depends not on the Will and pleasure of the Minister No Minister on Earth ever had or shall have power to open Heaven to him against whom God will have it shut nor to shut it against him to whom God will have it opened No man can open it unto a Caine or to a Iudas or to a Iulian Nor shut it against an Abel or against a Zacheus or a Mary c. God ratifieth the act of his servants in Heaven with the proviso of Clave non errante if they abuse it not on Earth but exercise it daily upon fit persons He will not partake with the errours of his Ministers nor regard their Passions nor be hindered from doing Justice by their Ignorance He hath not bereaved himselfe of this Power in committing it to them as Bellarmine seemeth to imply in that he would have the world believe that the Keyes remaine in Christs hand only at the vacancy of the Popedome so as that he cannot worke without their meanes Bellar. de Rom. â—ont For he can bestow Absolution when he pleaseth and on whom he pleaseth without their meanes Pro 17.15 Pro. 26.3 Joh. 9.34 If a sinner seriously converting and believing in Christ cannot obtaine Absolution from the Priest he being either passionate or mis-informed of the Truth yet God will certainely pardon him Or if on the other side a Priest should be indulgent and apt to winke at vices Or if he be deceived with an appearance of Repentance and so shall absolve an Hypocriticall Sinner and receive him into the Communion of the faithfull yet that man so absolved remaineth still bound before God and shall be punished notwithstanding He that turns the Key the wrong way as did the Pharisees and as do the Papists will never open the doore of Heaven Fourthly They faile whilst they pronounce not Absolution upon the right condition Viz. Faith and Repentance which as you see our blessed Saviour here eyes in Maries Remission For according to their Doctrin their Sacrament of Pennance wherof this is a part conferreth Grace without any precedent disposition more than Attrition Coster enchir c. de pâ—enit Sola attritione c. Vega pro concil l. 1. c. 21. 25 Stapl. Antid Rom. 7.15 Mald sum q. 16 art 1. Homo invitus potest absolvi igrarus inscius vid. Azor lib. 1. c. 9. q. 2. Buckler of faith pag. 392. which implyeth according to sundry Popish Doctours no formall purpose of forsaking sin nor any sorrow either sensitive or intellectuall for the same but a villeity or wishing one were able to be sorry for sin and could forsake it Nay the Pope gives Absolutions sealed with lead in forme of a