juridically pronounced where the sinner may be absolved before men but not before God And concludeth After this manner the Priest absolving an Hypocrite conferreth the true Sacrament of absolution and as much as in him lieth applieth the true form although the effect be for that present crossed by the indisposition of the receiver the sense is not then I absolve thee that is I give absolution that shall take present effect for remission of sins But I pronounce a judicial absolution which in it self is able to absolve thee if thou hadst any will to reap the fruit thereof as if a Judge should give sentence for the Prisoners inlargement and freedome and he have a minde to remain a Captive still And although I on this side turn the key and thou bolt the door on the other I truly unlocked the door and open it would be if thou didst not keep it still barred By all which it appeareth that this Spanish Prelate was fully of opinion how a well-disposed mind in the Penitent ought to concur to the absolution of a Priest that good may come thereof Quantum in me est ego te absolvo Maldtom 2. de poen part 3. Thes 5. Nisi suscipiens ponat obicem Suar. tom 4. disp 19. Sect. 2. n. 20. Hanc formammagìs significare virtutem suam quà m eventum Hugo apud Suarez Minister illis verbis nihil aliud significat nisi se quod in se est Sacramentum reconciliationis vel absolutionis impendere quod vim habet in homine disposito peccata omnia dimittendi Bellar. l. 2. de Poen c. 14. from whence Maldonat borrowed that form of absolution I as much as in me lies absolve thee and Suarez addeth this implicite condition unless the receiver put some impediment following therein Hugo de S. Victore from whom he saith thus that this form I absolve thee doth rather signifie the power and virtue than the event of absolution And the Cardinal himself however he may exprobrate conditional absolution in us as idle and frivolous yet upon better consideration his great heart comes down and determines thus The Minister by those words I absolve thee signifieth nothing else but that he as much as in him lieth conferreth the Sacrament of Reconciliation or absolution which in a man rightly disposed hath virtue to forgive all his sins This shall serve for the first property 2. Whether infallible In the second place as touching the Infallibility of Priestly absolution never any Divine was yet so simple to ascribe or Priest so impudent to arrogate any such privilege of preservation from error in the exercise of this Ministerial office the promise of infallibility was amongst others an Apostolical privilege made unto them by Christ as they were witnesses of his name and truth it being a personal honour as the gift of prophesie and revelation of future events serving for the first plantation of the Church for the same Spirit was promised on their behalf John 16.13 not only to guide them into all truth but to shew them things to come nor may any that succeed them in the Ministerial office pretend to be infallibly guided into all truth any more than they may unto the gift of prophesie The Pen-men of the holy Scripture were in that action infallibly true for they were to prescribe a law and set a just copy which if Priests and Ministers follow they are safe and their censures just albeit they cannot challenge that excellency as that they shall alwayes proceed according to that Canon the word of God Those Primitive Planters were led into all truth absolutely for directions unto Church-men their Successors and they working by that square are ever right though not ever sure to work accordingly The Apostles then efficaciter could not erre as preserved by the Spirit and grounded in the truth and Priests conducted by their writings and instructions have means sufficient to preserve them from erring though no assurance that they are infallible The School-Doctors make the key of excellency which Christ keeps to himself Potestas excellentiae est in universalitate causarum judicandarum firmitate judicii Potestas Ministerii est particularis quantùm ad causas cognoscendas infirma quantùm ad sententiam perferendam Cui legi Dei dum se conformant à Deo approbatur firma manet si verò dissentiunt ab ea infirma est à Deo revocatur Gabr. l. 4. dist 18. Quaest 1. B. to differ from the ministerial key not onely in the universality of causes as fitting all wards and censuring all mens actions but in firmness of justice as confirmed in the right and they assign the reason because the will of Christ is inseparably conformed unto Divine rectitude now man hath not those clear beams to discern truth from errour nor his will so certainly rectified but that errour may impose upon him or he himself may of his own accord deviate from the right rule Their conclusion is the power of absolution exercised by the Priests extendeth but to some persons and cases and is infallible in none and then onely in the right when conformable to Gods law And in truth Quid opus est sic distinguere in Scholis clave non errante nisi erret interdum clavis Episc Eliens Toâ—t Toâ—ti pag. 67. Scot. l. 4. d. 19. Sect. haec secunda if Priests were freed from errour what need the Schools so carefully to distinguish betwixt the erring and not erring key Scotus markes the periods in these proceedings well 1. Sometimes saith he absolution is ratified in heaven on both parts viz. when the sinner is truly Penitent hath fully confessed and the Priest rightly absolved 2. Sometimes on the Priests part onely when the sinner playes the hypocrite and makes shew of contrition without inward sorrow where the Ghostly Father performes his duty for as man he knoweth not the heart of man but his absolution is not confirmed above 1. Aliquando ratificabitur arbitrium in coelo ex utraque frarte because the sinner is not capable of that grace he shewed himself to be 3. Lastly on the Penitents part if he bar not but present himself well-disposed and the Priest proceed erroneously the Penitent reapeth the fruit of absolution from heaven 2. Ex parte Sacerdotis tantùm though not the formall words from below Thus the Confessee may come by the virtue and effect of absolution 3. Ex parte Suscipientis tantùm Tunc vera est absolutio Praesidentis cùm aeterni arbitrium sequitur Judicis Greg. in Evangel hom 26. although Qui à Confessionibus the Ghostly Father may deny it and the Confesseur may formally and rightly absolve and no benefit extend to the Confessee Contrition then is required in the sinner and fidelity in the Priest that absolution may be efficacious Now as the sinner is not ever contrite and penitent in shriving no more is the Priest ever faithfull and
Question and Answer is in Oecumenius who backeth this interpretation by the authority of Cyrill and by the former reasons used by Saint Chrysostome 1. Because there is mention of renovation which properly belongeth unto Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen and of a second crucifying of Christ of that properly Baptisme is a type the man therefore that is once baptized to repentance and would repent by being again baptized crucifieth Christ afresh who in the second Baptisme suffereth the second time Renovatio per sacri baptismatis lavacrum secundâ vice fieri non potest Ambr. in Heb. cap. 6. Heb. 10.26 and to the same purpose is the exposition under the name of Ambrose or rather the translation of Saint Chrysostome as indeed it is not denying a second repentance but a second Baptisme to repentance But the words that pinch more than the former are If we sin willingly after we have received the knowledge of the truth there remaineth no more sacrifice for sins wherein the benefit denied is the sacrifice for sin Si ultrò peccaverimus Beza and the parties excepted against some kind of sinners 1. That sin against their conscience after the receiving of the knowledge of the truth Hostiam iis residuam esse negat qui à Christi nomine discedunt Calvin in loc 2. That sin wilfully so that sins of ignorance and infirmity exclude not but onely wilful apostasie for how can Christ be a sacrifice for such as disclaim him his sacrifice then remains not for them because they remain not his cutting off themselves from the fruit thereof by a voluntary defection Saint Chrysostome expoundeth that Sacrifice as formerly of a second baptisme He is not saith he such an enemy to our salvation as to take away repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys ad Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 533. or the propitiation for sin or to reject him that hath fallen after illumination what is it then he taketh away second baptisme for he saith not there remaineth no more repentance or no more forgiveness but no more a sacrifice no more a second Cross for that he calleth a sacrifice (a) Hebr. 10.14 By one sacrifice once upon the cross c. meaning by that sacrifice Christs death upon the cross or rather Baptisme a representative type thereof The Greek Scholia fasten upon the parties and bid us consider that it is not said if we have but if we do sin voluntarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen thereby signifying that to such impenitent sinners as persevere in their wickedness till death there is no sacrifice whereby repentance is not excluded but requred rather as a necessary antecedent q.d. there remaineth a sacrifice for penitent sinners but none for the impenitent and Theophylact to the same tune also If we sin voluntarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyt that is remain in our sins without Repentance To the same purpose Hugo Cardinalis writeth thus voluntary sin is not fignified so much as the custome of sinning Significatur non solùm peccatum quod vâ—luntarie fit sed consuctudo ipsius peccati finalis impoenitentia non enim ait volentibus peccare sed voluntariè peccantibus voluntarius enim est qui in aliquo assiduus est volens qui ad tempus Hugo Card. ad Hebr. 10. and final impenitency for he saith not those that sin willingly but wilfully for he is said to be wilful in any matter that is busie and earnest therein and willing that is but for aseason Now where repentance is not the sacrifice of Christs death is not appliable and where there is no ceasing from sin there is no true Repentance Thus we see the fountain is clear however false glosses may molest and trouble the stream for a time at length it will settle and return to its native clarity and thus much by occasion of solemn Penance once imposed and if it savour of a digression let us return where we left and perfect the small remainder to be now said of publick Penance Late Authors have observed four several degrees which the penitents took in those austere dayes 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fletus auditio substratio consistentia 1. Weeping before the porch 2. hearing in the porch 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. lying all along on the Church pavement in expectation of the Bishops prayer and blessing 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called as witnesseth a great Antiquary à procidendo 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the penitent admitted within the porch of the Temple sell down before the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est dicta quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h.e. coram Episcopo procid bat poenitens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intra Templi portam admissus cum catechumenis facessere jubebatur ac certis diebus coram Episcopo procidens impositione manuum ac solenni precatione impertitus dimitti solâ—bat D. Petavius animadvers in Epiph. haer 59. and was commanded to depart thence with the Catechumeni and so prostrating himself before the Bishop at certain times was dismissed with imposition of hands and solemn prayer the fourth approch was standing with the assembly within the Church where they communicated with the faithful in the station and consistency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thaumaturgus but not in the Communion and were not put forth like profane Merchandizers partaking of the Orizons of the Church but not of the Sacrament Thus they made their approches to the Lords Table by degrees and not like the Gallants of our times that are no sooner up from the Table of Devils charged with gluttony and surfeiting but without any let or check of conscience become very confident guests at that Spiritual Banquet yea scarce cold from their sin and their evening surfeit undigested but they present themselves at the Lords Boord Good God! what terrour must needs possess such profane breasts when the Master of that feast shall shake them by the sleeve with a Friend how camest thou hither not having on thy wedding garment As the degrees which they observed so the places where the penitents stood were designed also Lib. 1. de Pâ—enit cap. 23. Bellarmine hath set them down out of Pacianus thus The Penitents in habit doleful and to behold lamentable stood first at the Church door howling at the gates and craving the prayers of the faithful within this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next they came within the porch where they might hear the word preached with the Catechumeni and this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they audientes auditors onely 3. In process of time they entred into the Oratory and abode with the Competentes praying and contemplating the Sacrament but not admitted as the celebration this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from beholding wherein the Cardinal not punctually following his guide is out both in the derivation
voice O ye wives of Lamech hearken unto my speech for I have slain a man in my wounding and a young man to my hurt I must confess I held not this worthy of an instance though it be the detection of a secret sin because it was addressed unto women unfit creatures to be acquainted with a mans Cabinet and to look into the privy Chamber of his heart and conceived of this passage to be as much for my purpose as the fabulous conjectures of the Rabbins who the man was he slew and the manner thereof to the mind and meaning of Lamech passed over it had been for me had not Chrysostome grounded upon the same so many and those notable observations of Confession 1. As the power and torture of an indicting Conscience not suffering the sinner to be at quiet till his sin be brought to light 2. The good that comes to some by the examples of justice in others Cains punishment in denying his sin serving as an inducement to Lamech to confess his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysosâ— No man therefore constraining him no man convincing him he sets up a judgment-seat calls upon his wives to be his judges accuseth himself confesseth the fact and allots the punishment wherein no dislike could be taken to the proceedings were it not for his mistake in the Judges The next act of Confession was more solemn and religious made to the Priest before the Altar for besides that general confession of the whole people Nec publica tantùm confessio pro totius populi dâ—lictis fiebat in die expiationis sed pâ—â—vata particularis specialium quorundam peccatorum ab iis agebâ—â—â—r qui poenitentiam agentes sibi Deum propitium reddere volebant Beauxan harm tom 1. pag. 134. col 2. poured out annually upon the day of expiation there was a private and particular confession of some special sins in use amongst them for which by repentance they sued unto God for mercy saith a Sorbonist The sinner that would be particular repaired unto the Altar and there presented the Priest with an offering to make the atonement for sins hid from the eyes of the assembly and afterwards come to light a young bullock with imposition of hands from the elders was destin'd for a Sacrifice the Ceremonies whereof are contained Levit. 4. but for some sort of secret sins which had not yet seen the light of fame the sin-offering was appointed to be a lamb or a kid Levit. 5.6 and the guilty person was to confess the sin and the Priest to make the atonement Josephus mentioneth the secret sin and the sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. c. 10. which he saith was a Ram but not the confession of the sin as needless perhaps because the offence was imprinted upon the Sacrifice as an Hieroglyphick thereof of which see Levit. 5. for how could a particular offering appertaining to particular fins be laid upon the Altar by the guilty person Qui potuit quispiam offerre oblationem pro peccato qui se peccasse palâ—m non fateretur cos qui peculiaritèr offerebant pro peccato peculiariter quóâ—â— ejus peccati de quo agebatur sese reos agnoscere necesse suit Beza de Excom contra Erastum without disclosing of his offence did they not by that act pronounce themselves guilty of that sin for which they brought the offering and desired the atonement That very act of the party peccant viz. the presenting of the sacrifice was a real conviction Scotus then fell short of the truth in affirming that under Moses law In lege Mosaica de peccatis occultis tantùm Deo fiebat confessio de quibusdam tamen defectibus publicis de non observantia legalium fiebat confessio generalis confessio Sacerdotis erat quaedam dispositio ad miseri cordiam petendam pro populo sicut erat ista injustè egimus peccavimus c. Scot. l. 4. d. 17. q. unica sins done in secret were confessed to God alone and that the confession to man was but of some publick defects and not observing of legal rites And that the general Confession of the Priest served to dispose God to be merciful unto the people like unto those supplications in the Church-Liturgy We have sinned we have done unjustly c. And Bellarmine hath overshot the truth in stretching this confession to a distinct Illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectè verti possit distinctè expressè confitebuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeceptum hoc intelligendum esse de confessione distincta in specie ejus peccati pro quo expiando sacrificandum erat Bell. l. 3. de poen c. 3. Sect. ad haec and specifique enumeration of each several sin and though it be granted the Hebrew word to signifie an express and distinct confession it concludeth not his purpose for a distinct confession is one thing and a confession of all distinct sins another The truth is all the sins they thus Sacrificed for were distinctly confessed but not all the sins they committed were so sacrificed for and to such kind of sins as were expiated by sacrifices doth the Cardinal himself limit this distinct confession Aquinas alloweth not so much to Confession under the Law as a clear and evident expression of sin but rather a confused intimation thereof reserving that distinct demonstration to the clearer times of the Gospel for thus he saith In lege naturae sufficiebat recognitio peccati interior apud Deum sed in lege Mosaica oportebat aliquo signo exteriori peccatum protestari sicut per oblationem hostiae pro peccato ex quo homini innotescere poterat eum peocasse non autem oportebat ut speciale peccatum à se commissum manifestaret aut peccati circumstantias sicut in nova lege Aq. Supplem Qu. 6. art 2. In the law of Nature an inward recognition of sin unto God was enough but under Moses law there was required a protestation of the sin in some outward signs as by the offering of a Sacrifice for sin whereby it might appear to man that he had sinned but it was not requisite to make a special manifestation of the sin committed or the circumstances thereof as in the new law As if to the Patriarchs before the Law Confession were then but in spicis in the ears of Corn to the Israelites under Moses law in farina in the meal and to Christians under the Gospel in pane as the bread set upon the table this be assured of Levit. 17.21 Quia Sacordos non omaia peccata populi scicbat sed in generali Lyr. in Levit. 17. that in Moses time it was not so narrowly sifted into as in ours for Lyra giving some reasons why the Confession of the peoples sins unto God over the Sacrifice could not be particular hath this amongst others because the Priest was not acquainted with all the sinnes of the people but in
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
man that hath lost the grace of God is by Gods law obliged to recover the same for so much as by the commandment he is expresly tiâ—d to love God with all his heart Diliges Dominum c. Now that man who is destitute of grace loveth not God and each sinful man is deprived of that grace he ought then to endeavour the recovery thereof and it is recovered in confessing his sins unto a Priest If this discourse of this Doctors were sound confession being consequently inferred and not expresly delivered would fall out to be an Eccho of Gods word rather than the word it self The force of this reason saith he depends upon this saying of Ambrose No man can be justified except he shall confess his sin but the truth is the consequence is very lame and sheweth Non potest quispiam à peccato justificari ni si fuerit antea confessus peccatum Ambr. lib. de Paradiso how wild humane discourse will grow in Sacred Mysteries except disciplined by Religion The saying of Ambrose is firm for Justification consisteth in the forgiveness of sin and sin cannot be forgiven except it be acknowledged but neither doth Ambrose say it ought precisely to be confessed to a Priest nor that confession to a Priest is precisely necessary to Justification The Doctors fabrick then hangs very loosly and if lost grace may be recovered any other way it falls to the ground Verily Origen as we have heard reckoned up seven wayes to remission of sins whereof Confession is one then not the onely way And Scotus whose argument this is Sacramentum poenitentiae est via utilis est tamâ—n alia utilis quare non probat istam esse praecisam ad illam recuperandam nulla alia est via ità sacilis certa hîc enim nihil obstat nisi ponere ebicem ad gratiam solùm requiritur opus exterius cum amotione interioris impedimenti hoc est habens voluntatem suscipiendi Sacramentum Ecclesiae sine obice peccati mortalis actualiter sibi facto recipit non ex merito sed ex pacto divino effectum istius Sacramenti Scotus li. 4. d. 14. Q. 4. Sect. Quantum ad tertium and from him the Doctor had it expected that answer viz. because another way may be as good to come by grace as this sc by the mean of absolution from a Priest therefore it concludes not this to be the onely way For if this kind of Confession were the onely course and lost grace could not be recovered but by this means then it were necessarily to be embraced But now Scotus dares not affirm it to be the onely precise way he rather commends it for an easie way and so ready to hit that we cannot lightly miss it for here 's nothing if you trust him to bar thee from grace if thou bar not thy self bring but attrition which is but the embryo of true sorrow and a purpose to cast off thy sins as a Mariner casteth out his goods in a tempest yea give but way onely to the virtue of absolution and it will of it self without any disposition in thee restore grace forfeited and pardon A very compendious and easie way of gaining salvation wherein the effect of Repentance is gained without repentance and remission of sins without contrition and an impenitent person resorting to shrift and bringing no repentance reaps there the benefit O Divine drug or else O Devillish Mountebanke by which Spiritual kind of Cosenage many are perswaded that the Priests acquittance without more ado is a Quietus est and that old scores are struck off and so they sin and confess confess and sin afresh treading this maze and dancing that Mattacini so long till a fearful catastrophe inclose them for if this of Scotus were true as God forbid it should that the Sacrament of Penance without the virtue of Repentance should confer the virtue very few would be virtuous and real penitents but Sacramental onely A course imbraced I fear by too many who run on all the year in sinning and think to strike off all by an annual shrift as if that formality were the onely appennage of mercy with the undergoing of some petty observances imposed by the Ghostly Father and those too an Indulgence procured by a little silver can dispense with is not this a goodly argument brought to prove the necessity of Confession that abolisheth the virtue of Repentance There is another reason behind which goeth up and down amongst popish Divines for the necessity of Confession drawn from the nature thereof a huge burden and is couched thus we make it our pleasure and willingly undertake things delightful and grateful to our dispositions but not willingly would stoop like Issachar under heavy burdens except necessity cast them upon us as desire of health may sweeten bitter receipts for if any thing of use in the Catholick Church may be said to be hard Si quares est in Ecclesia Catholica quaegravis ac difficilis videatur sine dubitatione ulla Confessio est Quid molestius quid onerosius quà m ut cogantur etiam viri Principes peccata sua omnia detegere quamvis arcana quamvis turpia quamvis pudenda Sacerdotum judicio stare mulctam ab eis impositam subire Bellar. lib. 3. de Poenit. c. 12. and heavy surely it is confession what more molestious or burthensome to Princes Prelates and all sorts of men than to be constrained to rip up their sins many times full of shame of leudness of horror and to stand and submit to the Priests censure and mercy in undergoing a fine or mulct imposed by him Some great necessity sure there is else this duty would be out of practice I cannot easily believe the Fathers saith Bishop Fisher would have imposed so hard a task upon us Neque facilè crediderim Patres ipsos hanc usque adeò duram provinciam nobis imposuisse nisi persuasissimum habuissent hanc exomologesin ab Apostolis institutam aut in ipsis Scripturis dilucidè traditam fuisse ceu rem cunctis peccatoribus apprimè necessariam Roffens contr Luther pag. 132. 2. if they had not been throughly perswaded confession to have been of an Apostolical institution or else to have been clearly delivered in the holy Scriptures as a thing exceeding necessary for all kind of sinners Thus they It cannot be denied that Romish Confession is an Egyptian bondage not can it be proved that any such was imposed by the Ancient Fathers much less to be of Apostolical constitution and least of all to have any light from the holy Scriptures Nor is it any wonder that so many stoop their necks and bow their shoulders thereunto considering that the most ridiculous religions consist of the most rigorous Superstitions what austere Idolatry was that for Baals Priests lancing themselves to procure audience And most unnatural and cruel Sacrifices those Saltabant interim quo pueri in Idolo succenso igne
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