judgment seats But if no disease be more deadly than sin and no law hath so powerful an avenger as God it will follow no ordinance to be more acceptable and necessary than that which reconciles the lost favour of God unto the transgressors of his laws Thou then whosoever thou art that disesteemâ—st the power of God in the Ministery of his Priests be first without sin before thou cast the first stone against it and except thou beest exempted from common infirmities vâ—lifie not these Physicians It is not the least of Satans subtilties to weaken this ordinance in many mens estimations as no useful institution of God but an usurpation of the Prelates serving more to establish their tyrannie over the peoples consciences than to quiet and pacifie them and as the Priests are too supercilious to prescribe so the people may be too superstitious to observe thus the Serpent by degrees hath brought this laudable practice first out of credit and next out of use for the most part and so highly that by many transported with impudence the Priest is questioned as Moses was by the Hebrew Exod. 2.14 Quis te constituit Judicem Who hath made thee a Pâ—ince and Judge over us though his intents be onely to part the fray betwâ—xt God and the sinner and set them at peace as Moses betwixt his countrey-men And as Korah and his complices said to Moseâ— and Aaron Ye take too much upon you Numb 16.3 seeing all the congregation is holy and the Lord amongst them So is the Ecclesiastical Hierarchy traduced by our modern Schismaticks for Vsurpation Matth. 12. â—4 for Tyrannie for Lording it over Gods inheritance Are not all the Brethren Saints why do you Prelates then lift up your selves above them Saints let them be is there not principality amongst Saints as well as amongst Devils But are not all Gods people a royal Priesthood why do you Priests arrogate unto you any prerogative above your fellows to such tender ears the very name of absolution is odious and the keys themselves disliked because born cross-wise at Rome lest therefore such Monsieurs les Greffiers question us as the Scribes did our Saviour By what authority doest thou these things We will clear the coasts and evidence these disquisitions 1. what power is given unto the Priest in the matter of sin and therein whence this commission issueâ—h and to whom it is directed 2. what are the actâ— and exercises thereof and wherewithall the same is executed 3. then of the properties thereof whether the Priests sentence be absoluâ—e and infallible and whether Ministerial and judicial 4. and lastly the abuses shall be parallel'd with the positive truth and thereby measured and discerned The first grant of this power unto man Of the Power of the keys Matth. 16.19 is the promise of Christ made unto Peter under the meâ—aphor of the keys saying I will give unto thee the keys of the Kinâ—dâ—m of heaven and whatsoevâ—r thou stalt bind on earth shall be bound in heaven and whatsoever thou shalt lâ—ose on earth shall be lâ—osed iâ— heaven a power of great latitude and extent equivalent in the opinion of Saint Chrysostome as to give the places on his right and left hand in his kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Matth. 16. Tom. 2. pag. 344. whereupon that Father questioneth but answereth himself how shall Christ give the power of the keys that hath not in his hands the placing of the seats thereby also demonstrating himself to be God in conferring that property power of remitting sins which appertaineth to God onely These termes are to be opened 1. what the keys mean 2. next how they are to be used under these words of binding and loosing 3. in the third place about what they are imployed the object quicquid whatsoever 4. and lastly by whom Keys Tibi Dabo I will give unto thee For the first The holy Ghost compareth a sinners case to the estate of a person imprisoned the very termes of keys of opening and shutting seem to have relation as it were to the prison gate and the termes of binding and loosing as it were to the fetters and bonds as if sin were a prison and the case of sinners like theirs that are shut up whereupon the power given unto Christ as man Luke 4.18 was to preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission or deliverance to captives And keys imply a faculty to that person to whose custody they are committed as when Eliakim was invested inâ—o Shebnahs place Esay 22.22 it is said I will lay the key of David upon his shoulder which words seem to be lent unto the Apostle and by him applied unto our Saviour Revel 3.7 These things saith he that is holy that is true he that hath the key of David he that openeth and ro man shutteth that shutteth and no man openeth with this difference the word house omitted in the latter Discrimon est quod illud videtur inferioris Ministri puta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idque tantùm in familia Davidis hoc supremi Gubernatoris atque quidem totius râ—gni Brightman Apocalyps cap. 3. 7. and that advisedly to distinguish betwixt the Type and the Truth Eliakim and Christ in Him resideth regal power and despotical in Eliakim Ministerial and Oeconomical onely as steward of Davids house for that room he sustained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aben Ezra Thesaurarius super domum regalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4 1. 1. Clavis authoritatis solius Dei 2. Clavis excellentiae solius Christi as appeareth 2 King 18. By the delivering then of this key Peter was made not a Lord over Gods inheritance but a steward of the mysteries of God for our case was thus As Adam was exiled and shut out of Paradise so are sinners from heaven and as Paradise was shut against him so was heaven against them also sin being the embargo betwixt us and heaven Now what key shall sinners find to open heaven gate God hath a commanding key who onely hath authority to forgive sin against whom it is committed and so often as a sinner is pardoned so often is heaven opened this key God keeps to himself 2. Christ hath an excellent key which openeth where no man shutteâ—h for by his merits hath this Angel of the Covenant like Peters Angel loosed our bands Acts 12.7 and set open the Prison doors enlarging the Captives and not them onely but the Palace doors Heb. 10.19 Sanguis Christi clavis Paradisi Tert. for by the bloud of Jesus we have boldness to enter into the holiest and elegantly it was said by Tertullian his bloud is the key of Paradise 3. The Apostles had an Oeconomical key as stewards in the Lords house for in Princes Courts the key is the ensign of that Office because unto their trust is committed the Ministery of Reconciliation 3. Clavis Ministerii of this key Saint
sins Where there is 1. preaching 2. next compunction 3. then Repentance 4 afterwards Baptisme 5 and lastly remission of sins atchieved by Peâ—ers Ministery And for the second condition that faith is engendered this way is more than evident for who hath not heard of that of the Apostle Acts 4.4 Fide ex auditu And many of them which heard the word belâ—eved the increase and addition made daily to the Church was by the Apostles planting and watering 't is true the efficacy is from God for neither is he that plâ—nteth any thing nor he that watereth but God that giveth the increase His the seed is the Minister is but the sower or rather the hopper where it is deposited and as the seed is his so is the blessing and increase the Priest concurring as a servant in this Spiritual husbandry it pleased God by the foolishness of preaching as the world accounted it to save them that believe 1 Cor. 1.21 Conclude we with Pacianus Nunquam Deus non poenitenti comminaretur nisi ignosceret poenitenti solus hoc inquit Deus poterit verum est sâ—d quod per Sacerdotes suos facit illius poâ—â—stas est Pacian ad Sympron Epist 1. God would never threaten the impenitent except he were minded to pardon the Penitent But it will be said God onely can do this very true but that which he doâ—h by his Priests is his power And to these two heads of disposition and application the more ancient Schoolmen limited the power of absolution preaching forgiveness not directly Sacerdotes dâ—mittunt ostendendo manifestando habent se ad modum demonstrantis non directè sed dispositivè ea adhibentes per quae Dâ—us dimittit peccata dat gratiam and from themselves but as disposing thereunto exhibiting those means by which God conferreth grace and forgâ—veth sin By the Word and Sacraments doth the Priest dispose and prepare sinners for repentance thereby to make them capable of forgiveness and doth actually apply unto such as are so disposed absolution and forgiveness first chafing and preparing the wax to receive the seal and when their hearts are l ke wax mâ—lted in the midst of their bowels Psal 22.14 as saith the Psalmist then as Officers they put a seal to the diploma of their pardon and absolution in the name of Christ actually absolving them so far as their Ministerial power can extend them I say qui non ponuâ—t obicem that hinder not by unbelief or impenitency So the Minister in the first place disposeth to repentance and then applieth pardon to them that repent and as it appeared in Davids câ—se upon whom the reproofs discharged by Nathan fell liâ—e claps of thunder 2 Sam. 12.13 the King thereupon truly humbled to repentance breaks forth into tears and confession which Nathan apprehending comforts him with the sweet news of pardon and absolution And this is all we can safely afford unto the Priest whose care must be not to exceed his instructions and to take that which is his own and to go his way Thou wilt say the words of his Commission give him further and more ample authority wherein the Priest hath power not to apply meerly but to absolve not to bear witness but to bind and so farr that Heaven shall not onely ratifie and confirm but second and answer his definitive resolves upon which surmise Hilary thus addressâ—th himself to Saint Peter O blessed Porter of heaven O Beate Coeli janitor cuâ—us arbitrio claves aeterni aditûs traduntur cujus terrestre judicium praejudicata authoritas sit in coelo ut quae in terris aut ligatâ— sunt aut soluta statuti ejusdem conditionem obtineant in coelo Hilarâ— Can. 16. in Matth. to whose disposing the keys of that eternal entrance are delivered whose judgment upon earth doth prejudicate that authority which is in heaven that whatsoever is bound or loosed upon earth the same stâ—tute should be of force in heaven also And Chrâ—sostome affirmeth the Priests throne to be founded in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom 5. p. 152. and he that averreth the same is the very king of heaven himself saying whatsoever ye shall bind on earth c. what can compare or be equal with this honour heaven takes the principality or beginning of judgment from earth The Lord followeth his servant and look what the servant judgeth below the Lord confirmeth above For the clearing of these evidences there are three points to be debated 1. If the Priest can be said to be an author or doer of absolution 2. How and when his sentence is ratified in heaven 3. And then how and in what sense these Fathers can rightly affirme and which the words of Christ seem to import The Priests censure on earth to have the precedency and to take place of heaven and to these the resolutions succinctly follow 1. To the first we affirme that the Priest doth discharge his function Priests absolve Operativè not onely declaratively as a Messenger but operatively as a causer and procurer of absolution but a Causer after his kind because he laboureth in the work of the Ministery such as take pains in planting and watering the Lords husbandry are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.9 labourers together with God And as the Apostle styles himself a Father to the Corinthians 1 Cor. 4.15 and that he begat them in Christ Jesus through the Gospel though in the adoption of sons the seed be immortal and the quickner thereof the holy Spirit 1 Tim. 4.16 and as Timothy by his doctrine is said to save himself and them that hear him whereas salvation is from the Lord So are the Priests said to absolve as instruments ordained by God to work faith and repentance for the procurement thereof Revel 16.1 for as in the binding part of their Ministery they are like the Angels in the Apocalypse which pour out the vials of the wrath of God upon earth (a) 2 Cor. 10.6 having vengeance ready agaiâ—st all disobedience and a charge from God to deliver up unto Satan yet are they not the Avengers for to God vengeance belongeth but the inflicters thereof for unto the Priests the execution apperâ—aineth And in the Levitical Law which concerneth the Leprosie by so many of the Ancient made a type of the pollution of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII Levit. 13.6 vers 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII we read the Priest shall cleanse him and the Priest shall polluâ—â— hâ—m and the Priest polluting shall pollute him where we translate the Priest shall pronounce him clean and the Priest shall pronounce him utterly unclean for the Priest was not the author of that pollution Haud dubium quin Sacerdos non quò contaminationis author sit sed quò ostendat eum contaminatum qui priùs mundus plurimis
VIII Of the Confessary or Priest that receiveth confessions and his authority for the same Divided into two Sections p. 208. SECT I. The vulgarly disesteem of the power of Absolution in the hand of Priests Keys diverse Of 1. Authority 2. Excellency 3. Ministery The office of the Ministerial key in discerning and defining Ecclesiastical and conscientious Consistories The gift of Science in the Priest not properly the Key but the Guide Absolution a judicial act Magistrates spiritual and temporal distinguished in their jurisdiction and ends Bonds of sin culpable and for sin penal Satisfaction expiatory vindictive God forgiveth sins properly and effectively The Priest by way of application and notice as also dispositively qualifying by his function sinners for the same in which he proceedeth as a subordinate cause both declaratively and operatively The priority of binding and loosing on Earth to Heaven in respect of the sensible apprehension in the Penitent not of the purpose and operation in God Power of Absolution primitive in God in his Ministers derivative and delegate A Penitent absolving himself by the finger of Gods Spirit in what sense The power of binding in the Church rather privative than positive and declarative onely p. 211. SECT II. Peter seised of the keys to the use of the Church Power of Absolution conferred and confined unto Priests Laicks using the same not in case of officâ— buâ— nâ—cessity and where they are the parties grieved Boâ—ds of the soul â—nd sin onely loosed by this key The accomplishment â—nd actual donation of this power God remitteth by the Churches act The form of Priestly Ordination Heresie of the Novâ—â—ians denying in the Church power to reconcile Penitents Seed and bellows thereof austerity of those times Absolution in the Priest not absolutely efficacious but as relating to conditions in the Penitent The Priest not secured from failing in the act of absolution The erring key Priestly absolution declarative and demonstrative and in a moral sense energetical Judgments forinsecal are applied declarations of the Law to the fact Absolution a Ministerial act but powerful and judicial but not Soveraign nor despotical The spirit of judgment to discerne and determine how necessary for Priests in the act of absolution Fathers making Priests Judge of the Conscience The exercise of the keys 1. In the word oâ— reconciliation 2. In Prayer ancient forms of absolution expressed in a deprecative manner not indicative 3. In the Sacraments 4. In interdictions and relaxations of publick censures Keys abused at Rome dangerous to Soveraign Majesties and Republicks The superciliousness of Roman Priests in usurping upon Divine right subjecting the power of forgiveness in God to their arbitrements Their preposterous way in absolving first and afterwards in enjoyning Penance The feigned virtue of absolution Ex opere operato destructive of Piety and penitency Conditions requisite in the Penitent to be relieved by the keys and lawful use of Absolution p. 239. CHAP. IX Paternal affection in the Confessary Good for sheep if the shepherd know their diseases Medicinal Confession The grief better healed when clearer opened Ghostly counsel of great importance to a Penitent Great care in the choice of a discreet Confessor Rome's rigid Tenet Absolution denounced by any Priest besides the Ordinary to be invalid The inconveniences thereof The Parochial Priest not to be deserted without just cause and the same to be approved by the Diocesan p. 282. CHAP. X. Many positive precepts without fixed times The practick for times and seasons left to the Churches arbitration Times necessary for Confession when particular persons and consciences are perplexed Times convenient for all Christians 1. When visited with despâ—rate diseases 2. Vpon the undertaking of solemn actions and exploits accompanied with danger and needing special help from God 3. Vpon the receiving of the blessed Eucharist before which Confession to the Priest is alwayes Convenient and sometimes necessary and the neglect thereof in some cases damnable p. 295. CHAP. XI All convenient secrecy apprimely requisite in the Confessary Suspicion of discovery a great enemy to confession Sins already committed with expressions of grief to be concealed The Schoolmen bringing sins de futuro to be committed within the compass of the seal The damnable doctrine of the Jesuites that Treasons and Conspiracies yet plotting against Church or State and confessed to the Priest ought to be shut up in privacy The odious consectaries and inconveniences thereof Examples of sundry Confessors revealing treasons detected in Confession The preservation of Prince Church or State to be preferred before the secrecy of the Seal Sins opened in confession the concealment whereof complieth not with the Priests fidelity to his Prince and Countrey to be discovered Marriage in the Clergy no prejudice to the lawful secrecy of the seal especially if the penalty of the old Canons against the violaters thereof should be revived p. 300. CHAP. XII An Historical relation of the Canons and Constitutions of the Church of England concerning Confession and the practice thereof by some of the chief Members in the same p. 312. OF CONFESSION OF SINNE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BE perswaded industrious Reader to stand a little at the Gate and receive this light in the Porch lest a scandal may be taken where none is given The subject the Author of this ensuing discourse treateth upon is a duty of late times laid aside and which through the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sluggishness of our devotion hath waxed old as it were and wasted it self but now beginneth to peep out from under a cloud of many abuses Inertiâ Caesarum quasi consenuit atque decoxit nisi sub Trajano Principe movet lacertos c. Florus Prolog histor and the sinews thereof requickned with spirits and motion as the Historian said of the decayed Empire of Rome And because the practice thereof is no whit plausible to flesh and bloud it is likely to be opposed by all such that are not guided by the Spirit He foreseeth also that some though otherwise well minded may herein be contrary-minded which may well come to pass by not looking narrowly into the duty it self covered under a mass of inordinances and thereupon crying down the duty because of the abuse But his hope is they will be better perswaded when they shall perceive the same to be defecated and disabused The matter it self is of no small importance and conducing to Repentance foâ— sin and Râ—mission And herein a great and learned Antiquâ—â—y said truly that the chiefest point of the Ecclesiastical state and function it taken up in Repentance it self the use and administration thereof Ecclesiasticae rei functionisque praecipua pars poenitenâ—ià â—jusque usu administratione continetur Dionys Petav. animadvers in Epiphan haeres 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 1.10 His care hath been most in separating betwixt the light and darkness the thing it self and the abuse thereof and his aim the reviving of this discipline as it was
do so and reveal our sins not onely unto God but unto those also that are able to heal our wounds and our offences our sins shall be blotted out by him who saith Behold I blot out as a cloud thy sins and thy iniquity as darkness Where is express mention of Confession unto others besides God which may heal us as his instruments and servants and it must not be denied that his Priests are professed Physicians of this Cure yet as we see bodily diseases oftentimes healed by such as make no profession thereof so it may fare with the soul-Physician also the medicine especially coming from heaven Nor can a Lay-Physician be void of power to heal although he hath none to absolve for God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many times conferreth safety immediately from himself and so much those words Our sins shall be blotted out by him who saith c. seem to intimate Cyprian in his Epistles writeth thus Cùm in minoribus peccatis agant peccatores poenitentiam justo tempore secundum disciplinae ordinem ad exomologesin veniant permanûs impositionem Episcopi aut Cleri jus communicationis accipiant Cypr. l. 3. Epist 14. For lesser offences let sinners take their penance in a just season and according to the order of the Discipline let them be admitted to publick confession and by the imposition of the Bishops hands Nam cùm in minoribus delictis quae non in Dâ—um committuntur poenitentia agatur justo tempore exhomologesis fiat inspectâ ejus vâ—tâ qui agit poenitentiam nec ad communicationem quis venire possit nisi priùs illi ab Episcopo Clero manus suit imposita id and of the Clergie restored to the communion Again and much to the same purpose for sleighty â—ffences and those not directly committed against God publick confession may be performed his life being look'd into which is to undergo the penance neither may he be admitted to communicate without imposition of hands from the Bishop and the Clergie From these passages B. Rhenanus collecteth that secret confession besides the discipline thereof in publick for secret sins Liquet ex citatis Cypriani locis occultorum scelerum exhomologesin fuisse secretam sacerdotem pro modo delicti jâ—junium elecmosynas confitenti injungere B. Rhen. annot ad Tert. lib. de poenit together with a prescript injunction from the Priest of fasting or giving almes in the penitent as the nature of his sin required to have been on foot in Cyprians time In the zealous age of that blessed Martyr wherein it was hard to say whether desire of doing well or shame for doing evil was greater many sinners and lapsed Christians put to publick penance received such peace of Conscience upon the performance thereof Salutarem medelam parvis licèt modicis vulneribus requirunt Cypr. and their reconciliation from the Bishop that others also voluntarily came in and for offences of lesser nature submitted themselves to the same discipline In process of time the resort became so frequent and the offence so small it was thought fit lest by often penance the discipline of open penance might melt and grow into contempt to appoint a fit person a Clergy-man I believe who was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that could keep counsel and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of much experience to distinguish betwixt lepry and lepry and â—o give counsel also to receive confessions inspectâ ejus vitâ qui agit poenitentiam and sift into his life that would do penance and meeting with such sins as he thought merited publick penance to present the sinner to the Bishop and Clergy to be admitted to Exomologesis so private Confession was used in Saint Cyprians dayes as a preparative and manuduction to the publick and occasioned upon the tender consciences of those whose faith was stronger and fear better Audis non suisse vel praeceptum necessarium vel consuetudinem universalem dicit enim Cyprian fuisse exempla quorundam qui fide majore timore meliore erant non igitur omnes hoc fecerunt nec damnati suerunt illi qui soli Deo talia confessi sunt Chemnit exam part 2. pag. 191. whose hearts stood in much awe of God and whose Consciences awaked upon the least shock of sin much different both in the manner and end from that rack of Conscience rather than relief popish shrift as in due place shall appear Saint Basil in answer to that demand whether it were behoofeful laying shame aside to confess our evil actions to all men or to some and what conditions those some should be of answereth thus The Confession of sins keeps the same course as the laying open of bodily diseases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 528. Now men do not lay open corporal diseases to every one they meet with but to persons skilful in the art of healing so confession of sins ought to be made unto such as are able to cure them according as it is written You that are strong bear the infirmities of the weak that is take them away by your careful endeavour Where care and diligence is equally required in choosing the Physician and in curing of the Patient I dare not peremptorily say the Physician is ever to be a Priest and confine this election to that order yet it is a duty more expresly required at the hands of that Hierarchy whose profession is the art of binding up of wounded Consciences and their School a sanctuary for a troubled soul but of this I am sure Saint Basils pleasure was that the wounds and diseases of the soul should be shewed forth to sub-celestial Physitians and as B. Rhenanus further alleageth him Confession is a noble kind of Medicine Mâ—dicina una nâ—bilis confessio suerit ac proximis eam paâ—â—m facere ut per communem â—orum orationem vitia faciliùs curentur Basil apud B. Rhen. prefat ad Tert. de Poen opening to our nearest and dearest acquaintance that our sins by their common prayers may be more easily healed Saint Hierom upon Ecclesiastes writeth thus If that serpent the Devil shall have bit any one secretly Si quem Serpens Diabolus occultè momorderit nullo conscio peccati veneno insecerit si tacuerit qui percussus est non egerit poenitentiam nec vulnus suum sratri Magistro voluit consiteri Magister qui habet linguam ad curandum facilè ei prodesse non poterit si enim erubescat aegrotus vulnus Medico consiteri quod ignorit medicina non curat Hieron in cap. 10. Eccles tom 7. pag. 43. and shall have infected him with the poyson of sin no man besides himself acquainted therewith If he that is so stricken shall keep silence and shew no repentance nor have a will to confess his sin to his Brother and Master the Master that hath a tongue to cure
demand Who hath made thee a judge over us Or if a Judge yet not infallible and is not sure alwayes to remit where God remitteth and retain where he retaineth Insomuch that then and there lies an appeal from him to the Judge of all the world who will do right also if many sins are brought before God in prima instantia and pardoned by himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then all sins are not so necessarily to be spread before the Priest Again if God hath invested the Priest with judicial power to take cognizance of sins in this Court of Conscience and hath laid no necessity upon sinners to resort thereunto with suit and service but left it to the liberty of each mans Conscience in submitting himself to the jurisdiction thereof If I say these or any of these be just exceptions the nerves of this argument will be soon abated I will let the first alone Whether the Priest be a Judge or no in the matter of Absolution but take him for one and that there is such a private Court of Conscience wherein the sinner arraigns himself and the Priest pronounceth sentence yet the proceedings differ much from all Secular Tribunals where earthly Judges must take notice of the fact in particular and go according to Evidence here because the Courts are kept in Gods name to whom all things are known and for that he cannot be deceived but man may a Priest may leave the knowledg of the sin to God and yet take notice of the Sinners repentance so far as in him lyeth and according to his apprehension grant him absolution I cannot free this Subalternate Judg from being imposed upon but dare confidently aver the Soveraign Judge cannot be deluded I say moreover A Priest may think he hath proceeded right according to the light he hath received and yet be mistaken for a sinner may put on the outside of Repentance so artificially as to compasse his absolution from his Confessors hands but from the highest hand his further condemnation And ofttimes a great Penitent may make so little shew that the Priest may see no reason to acquit him whom God seeth great cause to absolve The cause then is many times not fully nor truly opened unto man but unto God alwayes There is a difference saith Chemnitius betwixt a judicial Tribunal Discrimen est inter judicium functionem Ministerii Evangelii in Judicio juxta causae cognitionem pronunciatur prout bona vel mala est Ministerium verò Evangelii mandatum habet annunciandi impartiendi alienum beneficium Christi scilicet ad remissionem Peccatorum qui petit absolutionem duo sibi proponit 1. ipsum Deum utpote à quo petit quaerit remissionem peccatorum atque adeò coram ipso totum cor suum effundit 2. deinde proponit sibi Ministerium cujus voce seu Ministerio tanquam Legati Nuntii seu interpretis Deus utitur ad impartiendam obsignandam absolutionem Quando agitur delictum meum cognitum feci Deo non necessaria est scrupulosa enumeratio coram Ministro qui tantum dispensator est alieni benefic i. Ut Minister intelligat cum qui absolutionem petit doctrinam intelligere peccata agnoscere poenitentiam agere in Christum credere quae cognitio habâ—ri potest absque illa enumerationâ— c. Chemnit Exam. part 2. de Confess and the function of the Ministery of the Gospel At the Judgment-seat accordingly as the cause is opened be it good or bad is judgment given but the Ministery of the Gospel hath a command of declaring and imparting a benefit from another viz. remission of sinnes from Christ again He that seeketh absolution proposeth unto himselfe these two First God from whom he craveth and seeketh remission of sinnes and therefore before him poureth out his whole heast In the second place he proposeth unto himself the Ministery by the Voice whereof as from an Ambâ—ssador Nuntio or interpreter God bestoweth and sealeth an absolution When therefore I have made my case known unto God a scrupulous enumeration is not necessary before the Minister who is onely the dispenser of anothers favour and then adviseth the Minister Medicinae locus est hic non judicii Chrysost that if he perceive the Penitent who seeketh for absolution to have a competent knowledge what sin is and what repentance is and what it is to believe on Christ upon which notice he is warranted to give absolution And much to the same purpose Canus We must call to mind that the end of this sacramental judgment is not punishing Illud commâ—morandum est hujus judicii sacramentalis finem non tam punitionem vindicationem justitiae esse quà m vindicationem salutarem ex quo fit ut licèt in judicio purè vindicativo exacta culparum cognitio requiratur ut viz. tanta sit poena quantam quis per culpas meritus est at in judicio hoc Sacramentali non exigitur exacta cogniâ—io peccatorum sed qualâ—s quanta necessaria est ad curationem salutem Poenitentis haec enim hujus judicâ— sinis est Canus part 6. Relect. de Poenit. pag. 903. and the vindicating of justice but the vindicating of salvation whence it is that although at that Tribunal which serveth onely for infliction of punishment there is required an exact knowledge of the offence that the punishment m y be squared according to the nature thereof yet in this sacramental judgment a strict account of sins is not exacted but such and so much onely which is necessary for the salvation of the penitent for that is the scope of that judicatory proceeding Wherein we note 1. Confession of sin is so far forth required as may be for the Penitents salvation 2. And again that an exact confession of all sins is not requisite ro the salvation of a Penitent 3. And lastly the ends aimed at in this Spiritual Court are not the same with the terrestrial benches for here the way is made for mercy and there the work for justice judgment is remembred there without mercy and here mercy without judgment thereupon an exact and curious search into tâ—e knowledg of all sins is not so necessary to this spiritual Judge and so the first link in the chain is broken But suppose a confession so exact and an enumeration of sins so scrupulous as Rome willeth were thought necessary what if the Judg proceed not to sentence according to the right opening of the case We make no question of the Judges authority we suspect his sincerity and there is great difference between authority to do a thing and infallibility in the doing of it Now his sentence is right and ratifyed in heaven when he proceeds according to evidence but it is not infallibly certain that he shall ever do so and we cannot imagine any erroneous sentence to be confirmed above sine Coeli infamia without dishonouring the Supream Judg. And that sometimes the
Priest is out the School distinguishing of the erring key confirmeth for what need to distinguishing of the erring key if the key never erreth therefore Lyra hedgeth him in Hoc tamen intelligendum â—st quando judicium ecclesiae divino judicio conformatur Lyr. in Ioan. c. 20. and tells him that his sentence is allowed of by God when the judgment of the Church is conformable to his Never any simple Priest hath been so arrogant as to assume this priviledge to be infallible the claim whereof the high-Priest at Rome hath made his prerogative but what will you say if the Pope hath erred and that in this present business of absolution and eke in his own case Read this ensuing story you that are devoted to his chair and tell me how you like it Popes have power to make choice of their Confessor of whom they please and there was a Pope perceiving his life to draw to an end Capellano suo authoritatem Apostolicam contulit se absolvendi sub plenaria remissione ut fieri solet in anno Jubilaeo that committed to a Chaplain of his own Apostolical power to absolve with plenary authority as in the year of Jubile By virtue whereof after confession made he received absolution and so departed this life Not many dayes after he appeared to his Chaplain with a heavy look and in a mourning weed and being demanded If he was the late Pope answered yea also the Chaplain desiring to know why he was so dejected in countenance and clothes for that quoth the Pope I am adjudged to eternal death Is it possible replied the Chaplain since upon thy confession thou receivedst the benefit of plenary absolution it is even so said the Pope Supremus judex absolutionem illam ratam non habuit Spec. Exempl dist â— Sec. 30. because the highest Judge would not ratifie that absolution The Relator tells us how by this apparition God would let us know that if it be so in the green wood and top of the Church we should consider what may fall out in the dry and under branches thereof where there is less authority that although God and the Pope have but one Consistory yet they are not alwayes of one mind and if Christ confirm not in heaven the sentence of his Vicar on earth we may well doubt if every Sir John's absolution discharge us before God and if the Popes keys may erre in his own case we may suspect their integrity in other mens and so we see the second link in this Sorites is feeble and apt to be broken For all this let it be granted that sins must be fully opened before the Priest can proceed to Sentence and that he could not proceed amiss in the sentence of absolution and pardon yet except God had made over the hearing of all sins unto his Priests Illa potestas remittendi peccata non ita intelligenda est data Sacerdotibus quasi Deus se eâ andicarit eam prorsùs transtulerit in Sacerdotes ità ut in absolutione non Deus sed Sacerdos remittat peccata Chemnit Exam part 2. p. 176. and reserved none to himself as not minding to be troubled about any such matters and had resolved neither to forgive the sin nor give the audience but to such onely as the Priests have remitted the argument would be the more impregnable But if our God be contrary minded as sure he is having shut out no sins from his gracious audience and is of so quick an ear as to hear the very desires of our hearts and so swift to mercy as to prevent oral Confession with a pardon how loosly doth this reason hang The present Greek Church upon confidence hereof addresseth her self unto God for a pardon even for those sins which upon some causes were left out in Confession Thus writeth their late Patriarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierem. Patr. Constant ad Tubing Resp. 1. c. 11. Whatsoever sins the Penitent for forgetfulness or shamefastness doth leave unconfessed we pray the merciful and most pitiful God that those also may be pardoned unto him we are perswaded that they shall receive a pardon of them from God thus he God then remitteth sins never confessed to a Priest and ofttimes retaineth sins that are confessed for the Priests sentence is not alwayes agreeable with his nor of the same latitude and extent God remitting whomsoever the Priest assoileth if he proceed aright and many more besides and retaining whose sins soever he retaineth and many millions besides Thereupon Scotus observeth that the words of this Commission are not precise that is whatsoever you remit I remit also and no more and whatsoever you retain I retain and that onely For that many more sins are retained by God over and above those which the Priest retaineth is evident The Priest onely retaining such which are detected Illud verbum Quorum retinuerâ—ris c. non est praecisum non solùm enim illa râ—tenta sunt à Deo peccatori ad poenam quae retenta sunt à Sacerdote quia Sacerdos non retinet alâ—qua nisi aliquo modo sibi accusata sed signis indebitis poenitentiae tamen illa quae nullo modo sunt ostâ—nsa Sacerdoti Deus retinet ad vindictam Gehennae Ergò nec istud verbum Quorum remiseritis c. erit praecisum in such a confession whereof there are apparent signs that it proceeds not from a penitent heart in such cases where a sinner shall confess his sins and express no sorrow for the same like those Qui peccant publicant sin and glory in their sin wherein the Priest doth not absolve that is he retaineth and reserves for future sorrow or punishment Now God retaineth those that draw nigh to himself and the Priest with their lips but are far from both in their hearts God I say retaineth these and all those likewise that are not known to the Priest if they be not repented of to be punished in hell fire So for the other member viz. remission of sins If more sins be retained by God than are by the Priests it followeth that more sins are forgiven by God than are by Priests also for be it far from us to think that God shall be more strict than the Priest in retaining and not more copious than the Priest in pardoning or that God should exceed the Priest in detention of sins and not in remission No no God is rich in mercy and though in mercy he so far remember justice as to retain more sins than Priests take notice of yet his goodness is so great as to forgive more than Priests are able to take notice of or well understand Therefore the Commission runnes in words affirmative and not negative as if the remission and retention of sinnes made by the Apostles were precisely equall and of the same dimensions with the remission and retention of sinnes made by God which the negative termes if they
the lips of the Penitent proceed we now to speak of the Confessary as it relates to his ears who is to receive into his custody and discretion the sad narration of a sinners life and to promote the just designs and purposes the penitent aimâ—th at Of great and necessary importance this practice must be as much opposing our native pride in turning the best side outward and beautifying our external carriage like the Pharisees clensing the outside of the platter never taking notice or at least caâ—efuâ— that others should not of our inward corruption Verily to subdue this inbred tumour and natural Typhon so far as to lay aside shame and to lay open our sins to discover our offences and to diminish our reputation it must needs be the end is heavenly when worldly respects are thus troden under foot to accomplish the same As when David strip'd himself into an Ephod 2 Sam. 6.21 22. and danced before the Lord in the Ark and was for the same derided by Michal as shamefully uncovering himself in the eyâ—s of his handmaids answâ—red It was bâ—fore the Lord I will yet be more vile than thus and will be bâ—se in mine own sigâ—t and of the maid-servants wâ—ich thou hast spoken of of them shall I be had in honour So it is with a devout Penitent for how ever he may by discovering himself thus be exposed to the scoffs and jeers of irreligious and profane Michals yet he knoweth before whom he doth it in the presence of the Lord and that in so doing he shall be had in honour of the Lords servants his Priests therefore he resolveth vilior adhuc fiam I wâ—ll become yet more vile than this for with me to confess my sin is nothing so vile as to commit and blush more entring into the stewes than coming forth abâ—sing my sâ—lf in mine own sight to become pretious in the Lords eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.1 When therefore sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compassing and b setting the sinner abâ—ut beleagring his soul he fiâ—ds it not in his own pâ—wer to raise the siege nor to explicate and unfold himself from such ingagements when the Conscience is insnared and perplexed and can find no peace at home In such cases the sinner hath recourses unto the Overseers of his soul for help aâ—d ease and freedome as the nature of his disease requâ—reth as to a 1. Ghostly Father indulgent to his Childâ—en 2. as to a Physician careful of â—is Pâ—tients 3. as an Advocate and Counsellor able to direct and protect his Clients and lastly but chiefly as uâ—to the Priest whose office is to grant absolution to the truly Penâ—tent So that to the wounded Conscience here is a Mâ—dicine to the perplexed counsel to the dejected comfort and to the distressed pardon The sting of sin is lost by the power of absolution the filth of sin is purged by the Laver of tears the wages of sin struck off by the Intercession of the great Advocate the deceitfulness of sin d sâ—â—vâ—red by this Counsellor and the danger of sin prevented by the bâ—lme of mercy A Physiciâ—n is sought unto for healâ—h and sometimes for remedy A Lawyer for advice and counsel A friend for consolation A good Priest is virtually all these and somthing more thy spiritual Physician against spiritual diseases healing them by application of thy Saviours merits and prescribing rules for thy direction and remedy against sin Thy spiritual Advocate to counsel thy soul in such cases to plead thy cause before the supreme Judge and which crowneth all he is the Lords Steward and Deputy in his name to reach forth unto thee pardon and absolution These and such like to these are the motives inducing a sinner to deposit his mind and heart to the Dispensers of the Mysteries of God viz. 1. upon hope of Physick restaurative and preservative to heal his soul and to continue the same in health 2. of good advice to demean and behave himself for future times 3. and above all upon the hope and comfort of absolution these are his inducements and to be now treated of And therein the last shall be first Nemo potest benè agere poenitentiam nisi qui speraverit indulgentiam Ambros as the chiefest and choicest motive to confession of sin namely the virtue and power of absolution inherent in the Priestly office and Ministery that saying of Ambrose being true None can be truly penitent but upon hope of Pardon SECT I. The Contents The vulgarly disesteem of the power of absolution in the hand of Priests Keys diverse Of 1. Authority 2. Excellency 3. Ministery The office of the Ministerial key in discerning and defining Ecclesiastical and conscientious Consistories The gift of Science in the Priest not properly the key but the Guide Absolution a judicial act Magistrates Spiritual and Temporal distinguished in their jurisdiction and ends Bonds of sin culpable and for sin Penall Satisfaction expiatory vindictive God forgiveth sins properly and effectively The Priest by way of application and notice as also dispositively qualifying by his function sinners for the same in which he proceedeth as a subordinate Cause both declaratively and operatively The Priority of binding and loosing on earth to heaven in respect of the sensible apprehension in the Penitent not of the purpose and operation in God Power of Absolution primitive in God in his Ministers derivative and delegate A Penitent absolving himself by the finger of Gods spirit in what sense The power of binding in the Church rather privative than positive and declarative onely IF the Priests and Ministers of the Gospel were not in Commission to enquire to hear and to take some order about the sins of the people their function were to as little purpose and as little to be esteemed as the Lutins of the times account it for as in the time of Galen they expressed weak-men under the title of Scholasticks Cujacius so are Priests entituled by the Hot-spurs of this age as silly and contemptible meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and John a Nokes Could men live without sin or enter into heaven with sin or having sinned stand in need of no grace to amend of no gift to repent and in fear of no Deity to be reconciled or were the wounds of sin so little as to heal up of themselves without any further plaister or were there no law that there might be no transgression or if a Law with no great penalty to be inflicted upon the transgressors head or if the penalty were great yet the Law-giver of small power to inflict the same there could be no great necessity to erect this Court of Conscience the matter thereof no great consequent and the Censures viz. reteâ—tion and remission of sins of no great importance and sinners discharged of further suit and service And the Priests might do well with Gallio to care for none of these things and do drive the attenders from these
Ambrose thus Behold sins are forgiven by the holy Ghost Ecce quia per Spiritum Sanctum peccata dònantur homines autem in remissionâ—m peccatorum Ministerium suum exhibent non jus alicujus potâ—statis exercent neque enim in suo sed in Patris Filti Spiritus Sancti peccata dimittuntur isti rogant divinitas donat humanum enim obsequium sed Munisicentia supernae est potestatis Ambr. l. 3. de Spir. S. cap. 19. but men contribute their Ministâ—ry toward the Remission of sin but exercise no right of any power for sins are not remitted in their name but in the name of the Father the Son and the Holy Ghost they supplicate and pray God grants and pardoneth the service is from man but the bounty from an higher power So then the higher power is the key of authority and the humane service is the key of Ministery These several keys were well known to Scotus who writeth thus Judicial authority in censuring heaven to be open or to be opened to any man or not Authoritas judiciaria sententiandi coelum huic aperiendum vel apertum esse tripliciter intelligitur 1. Authoritas simpliciter principalis solius Dei 2. Non Principalis sed praecellens solius Christi quantùm ad duplicem praeeminentiam 1. unam quidem in universalitate causarum judicandarum 2. aliam in firmitate sententiae definitivae utraque praeeminentia potâ—st convenire illi qui omnia merita demerita novit quae sunt causae propter quas coeluÌ„ est aperienduÌ„ vel claudenduÌ„ habet etiaÌ„ voluntateÌ„ inseparaâ—iliter conformem justitiae divinae propter primuÌ„ potest in omnibus causis sententiare quia omnes novit propter secundum potest ejus sententia simpliciter esse firma irrevocabilis quiâ— semper justa Non potest haec Clavis esse in ecclesia Militante qâ—ia nullus in ecclesia novit omnes causas judiciarias nec habet voluntatem immutabiliter justam 3. Particularis quantùm ad causas cognoscendas infirma quantum ad sâ—ntentiam seâ—â—â—am puta quia ipsa fit aliquando revocabilis si quâ—ndo pâ—â—eter legem divinam judical poâ—â—st ergò esse in ecclâ—sia una clavis coâ—â—um aperiâ—ndâ— sc autoriâ—â—s sâ—ntentiandi parâ—iculâ—â—itâ—r non irrevocabâ—liter coelum essâ—â—peâ—tum Scâ—t l. 4. dist 19. Sect. Haec secunda is understood in a threefold sense 1. as the most principal and absolute residing in God onely 2. not as the most principal but a very excellent authority appertaiâ—ing unto Christ by a double preeminence which he hath 1. over all causes as one who knoweth all mens hearts and can judge thereof 2. in the validity of his sentence definitive as ever just and never to be repealed whâ—ch prerogative can onely sort with him who knoweth how well or ill all men have deserved for heaven stands open and shut towards us according as our deserts are as also in regard the will of Châ—ist is and evâ—r was undividedly conform ble to divine justice for the first reason Hâ— may be a Judge in aâ— cauâ—es who know th all things anâ— for the second h enâ—â—nce is firm and iâ—â—vocable bâ—cause alwayes just The militant Church is not capable of this key bâ—cause there is not any member in that Church endowed with so ample iâ— ellectuals as to know alâ— causes nor hath a will so confirmed in justice as therein to be immutable 3. There is a particular authority to hâ—ar causes but weak to give sentenâ—e and is many times revocable as pronouâ—ced besides the lâ—w of God there mâ—y bâ— then in the Church a ceâ—tain key to open heaven that is the authority of sentencing in particular and yet heaven not irrevocably open unto any Thus much Scotus from whose testimony clearly stream these deductions 1. The Ministerial key in the custody of the Church is not so ample and firm as that excellent key which is upon Christs shoulder and those words As my Father sent me so send I you relate to the certainty of the Commission and not to the extent thereof 2. That there is not in the Militant Church therefore not at Rome such a key as can fit all wards or such a Judge as can take cognizance of all causes nor is there that Oecumenicâ—l jurisdictâ—â—n â—ntituling Rome above all and unto all nor do all causes turn upon that Rota 3. That there is no mortal Judge either Ecclesiâ—stical oâ— Civil so confirmed in justice Clavis triplex 1. Authoritatis istam habet solus Dâ—us qui solus dimittit peccata authoritativè 2. Excellentiae qâ—aÌ„ solus homo Christus habâ—t in quâ—ntum â—ssctuÌ„ Sacramâ—â—tâ—rum potâ—st â—â—re siâ—â— Saâ—ramentis 3. Clâ—vis Ministerii istâ—m clavem habent Sacerdotâ—s per quam ligant sâ—â—â—â—nt Raymond sum tract 4. de Poenit. but that he may swerve and deviate from that rule Nullus in Ecclâ—sia saith Scotus In the Church no not one but hath a will subject to change the Pope then that boasteth of the infallibility of his keys either is not of the Church or above it And as this Schoolman hath expressed the differential properties of these keys so a Canonist the several titles and persons to whom they appertain The kâ—y saith be is tripartite 1. of Authority and that is in the hands of God alone who onâ—ly forgiveth sins wâ—th authoâ—ity 2. Of Excellency wh ch the man Christ hath insomuch that he without the Sacraments can confer the effect and benefit of the Sacraments 3. Of the Ministery and this key is in the custody of the Priests by virtue whereof they bind and loose The Church then must rest contented and good cause she hath so to do with this Ministerial key for the first authentical key posuit pater in potestate sua the Father hath put in his own power for the excellent key omnem potestâ—tem dedit filio he hath given that power to his Son and for the Ministerial kâ—y habemus thesaurum istum in vasis fiâ—â—â—ilibus 2 Cor. 4.7 we poor Clergy-men are rich in this treasure thâ— vessels containing the same are earthly but the key is from the Lord and heavenly the excellency of this power is from God the Ministery from us onely And thâ—t we may not be thought â—o accomplish any thing as from our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil Com. in 1 Cor. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that every one who seeâ—h it may say it is wholly of God niâ—ping withall the false Apostlâ—s who ascribed all unto themselves as Theophilact piously admonishâ—th And indeed we need not be ambitious of further dignities God having highly honoured our Order with this depositum for to whiâ—h of the Angels said he at any time To thee will I give the keys c. and whaâ—soever ye shall bind on earth shall be bound in heaven c. Ignem veni mittere in terram
the Lepers was Gods doing the Priest serving onely to discern what God hath already done and to pronounce the same Richardus herein saith well though not alwayes well Distinguamus diligenter quid Dominus faciat per sâ—mâ—tipsum quid faciat per Ministrum suum per semetipsum resuscitat mortuum per Ministros solvit ligatum per sâ—mâ—t ipsum mundat Leprosum ministâ—rio Sacâ—rdâ—tis reducit eâ— etum Mortuum resusciâ—â—râ— Ieprosum mundar ad idem videtur resâ—â—â—re nam utrobique solvitur obligatio culpa sed vinctum solvere vel rejectum educere ad id m nihilominus vidâ—tur respicere quoniam utrobique sequitur obligatio paenae Leprosus mundatur quando pervâ—rsus quisque pravitatis suae sordiâ—us divinitùs exuitur Mortuus resuscitatuâ— quando peccato captivatus ad benè vivendum divinitus animatur Past emundationem leprae Sacerdotali officio interveniâ—â—â—â— ejectus priùs in sua reducitur instâ—tis involutus à Domini Ministris abirâ— ad sua redire permittitur quando per absolutionem consilium Sacerdotis ad vitae novitatem reformatur Rich. de Clavibus cap. 18. We are diligently to distinguish what God doth by himself and what he doth by his Minister by himself he raised the dead by his Ministerâ— he loosed him that was bound by himself he cleansed the Leper by the Ministery of the Priests her stored him that was cast out To raiâ—e the dead and to cleanse the Leper have respect unto one and the same thing for in them both the obligation of sin is loosed so also to loose him that was bound and to restore him that was cast forth seem to be the same for in both there followeth an obligation of punishment The Leper is cleansed when a sinner is by God stripped forth of the filth of sin The dead is raised when he that was in bondage unto sin is quickned by God to lead a good life After the cleansing of the Leprosie the Priests office intervening he that was formerly cast forth is restored and he that was bound with grave-clothes and loosed by the Lords Ministers is permitted to depart and return unto his own when through the absolution and counsel of the Priest he is reformed unto newness of life Thus much Richardus where we plainly see that absolution in the hands of a Priest is but an infranchising not a reviving of a dead sinner a reconciling and not a cleansing of a leprous Penitent 3. Spiritually The third way of absolution is which a Penitent in some select cases by the testimony of the Holy Ghost pronounceth it upon himself for remission of sins is the proper work of Gods Spirit therefore Christ endowed his Disciples first with the Holy Ghost and then with the power of remission and retention Hereupon saith Ambrose He that cannot absolve from sin Quâ— solvere non potest peccatum non habet Spiâ—itum Sanctum munus Spiritûs Sâ—nctii est officium Sacerdotis jus autâ—m Spiritús Sancti in solvâ—ndis ligâ—ndisque criminibus est Ambros l. 1. de Poen c. 4. hath not the Holy Ghost the charge of the Holy Ghost is the Priests office and the right of the Holy Ghost is in binding and loosing offences Wherein observe that Fathers distinction inter Spiritus Sancti munus jus Absolution from the Priest to a penitent is munus Spiâ—itûs Sancti the charge and office of the Holy Ghost whereas the absolution from a penitent to himself is jus Spiritûs Sancti that right whereby the Holy Ghost testifieth unto his conscience that his sins are forgiven Origen after his manner feeding upon an Allegory understandeth by the gates of hell sins Portae inferorum nominari possunt juxta speciâ—s peccatorum Sion autem portae intâ—lliguntur contrariae portis mortis ut mortis quidem porta sit intemperantia porta verò Sion temporantia arbitror quòd pro uâ—â—quâ—qâ—e virtute cognitionis aliqua sapientiae mâ—stâ—â—â—â—â—spondâ—ntia gâ—neri viâ—tutis aperiuâ—tur ei qui secundum virâ—utem vixerit Servâ—torâ— dâ—nte iâ—â— qui suâ—â—rari non possunt à portis insâ—rorum totidem claves quot sunt virtutes Origen and maketh every several vice a several gate and the gates of the daughter of Sion he makes the contrary virtues 〈◊〉 intâ—mperance is a gate of hell temperance of Siâ—n c. and by the keys he will have meant the piâ—us practice of each virtue So by the keys of Righteousness and temperance are opened the gatâ—s of Righteousness and temperance Our Saviour conferring saith he upon such against whom the gates of hell prevail not so many keys as there are virtues According to this Father a man by sinning shuts heaven gate and sets hell gate open for his soul and contrarywise by repenting and practising such virtues as are opposite to his former vices he shuts the gates of hell and sets open for him those of heaven To the same purpose saith Saint Chrysostome if that Homily be his whereof his learned publisher doubteth He hath given unto thee the power of binding and loosing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom super Quaecunque c. tom 7. pag. 268. thou hast bound thy self with the chain of the love of wâ—alth loose thy self by an injunction of the love of poverty thou hast bound thy self with the furious desires of pleasures loose thy self with temperance thou hast bound thy self with the misbelief of Eunomius loose thy self with the religi us embracing of the right faith Thus God hath erected a Tribunal in the heart of man his Conscience arraigneth him upon Gods law as a Transgressor and guiâ—ty of the breach thereof but upon his confession and detestation of the fact Justificatio in S. Scriptura actâ—onem quandam forensem notâ—t qualis â—st absolutio aut absolutionis pronuntiatio D. Twiss de Permis lib. 2. part 2. p. 434. the holy Spirit recreates and comforts him with the sweet voice and promises of the Gospel that his sins for Christ's sake are forgiven kindling in his heart faith whereby he is justified and at peace with God For what else is the justificatâ—on of a sinner but a pronouncing of his absolution and this I call the inward and Spiritual Absolution And this is all our Church guided with Gods word and invested with this power teacheth concerning absolution the Rhemists confessing the use thereof in our Church Rhemist Annotat in Joan. 20. vers 23. That the English Protestants in their order of visiting the sick their Ministers acknowledge and challenge the same using a formal absolution according to the Churches order after the special confession of the party and for which it was even her happiness to have been accused by Schâ—smaticks being justified by the then gracious and learned Defender of her faith for when Arch-Bishop Whitgift read unto King James the Confession in the beginning of the Communion-book and the absolution following it His Highness perused them both in the book it self
the use of the Church Power of absolution conferred and confined unto Priests Laicks using the same not in case of office but necessity and where they are the parties grieved Bonds of the soul and sin onely loosed by this key The accomplishment and actual donation of this power God remitteth by the Churches act The form of Priestly ordination Heresie of the Novatians denying in the Church power to reconcile Penitents Seed and bellows thereof austerity of those times Absolution in the Priest not absolutely efficacious but as relating to conditions in the Penitent the Priest not secured from failing in the act of absolution The erring key Priestly absolution declarative and demonstrative and in a moral sense energetical Judgments forinsecal are applied declarations of the Law to the fact Absolution a Ministerial act but powerful and judicial but not Soveraign nor despotical The spirit of judgment to discerne and determine how necessary for Priests in the act of absolution Fathers making Priests Judges of the Conscience The exercise of the keys 1. In the word of reconciliation 2. In prayer ancient formes of absolution expressed in a deprecative manner not indicative 3. In the Sacraments 4. In interdictions and relaxations of publick Censures Keys abused at Rome Dangerous to Soveraign Majesties and Republicks The superciliousness of Roman Priests in Usurping upon Divine right subjecting the power of forgiveness in God to their arbitrements Their preposterous way in absolving first and afterwards in enjoyning Penance The feigned virtue of absolution Ex opere operato destructive of piety and penitency Conditions requâ—site in the Penitent to be relieved by the keys and lawfull use of absolution 3. Persons Tibi dabo IN the next place it comes to be considered who the persons are to whom this Commission is directed the Trustees to whose charge this power is deposited Some throw it open too far extending it to all Christians which if so what need of special offices and functions in the Church He gave saith the Apostle some Apostles Ephes 4.11 some Prophets and some Evangelists and some Pastors and Teachers Now if all are Pastors and all Teachers then not some and if some are Apostles and some Prophets then not all Others shrink it up and confine it unto Peter or if to his Successors such as they appoint entailing it upon those that sit in the Chaire at Rome But if none but that Chaire be Apostolical Hoc modo Ecclesiae Apostolicae census suos deserunt sicut Smyrnaeorum ecclesia babens Polycarpum à Joanne conlocatum resert sicut Romanorum Clementem à Petro ordinatum edit Teâ—t adverâ— haeres praescript cap. 32. Christus Apostolis omnibus post resurrectionem suam parem potestatem tribuâ—t Cypr. de unit eccles Universam signisicabat ecclesiam Aug. tr 124. in Joan. Ecclesia quae fundatur in Christo claves ab eo regni coelorum accepit in Petâ—o i. e. potestatem ligandi solvendique peccata Id. Tertullian was mistaken in affirming the Chaire of Polycarpus at Smyrna to be Apostolical and instituted by John as well as the châ—ire of Clemens at Rome ordained by Peter and Cyprian in writing how Christ after his Resurrection bestowed the power upon all the Apostles and Saint Augustine that Peter at that time represented the whole Church and againe the Church founded upon Christ received the keys of the kingdome of heaven that is the power of binding and loosing by Peter And Theophylact All they have the power of remitting and binding that have obtained the sacred function of a Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in Matth. 16. p 94. Paris 1635. as well as Peter for albeit it was said unto Peter onely I will give to thee yet the keys were given to all the Apostles It is the Inheritance of the Church to whose use Peter was seised of these keys and the power executed by all that succeed in the function of Priesthood nor can Peter boast herein to have been anointed with any oyl above his fellows But withall as this oyl descended from Aarons beard to the skirts of his garment so it condescendeth no further for omni soli sacerdoti to all the Priests and to them onely is this authority conferred and confined To this parpose the Oracle of our Divines Bishop Andrews resolveth Serm. of Absolution the Apostles to be three wayes considerable 1. as Christians in general so it was said unto them Vigilate watch 2. or else as Preachers Ministers Priests so it was said Ite praedicate hoc facite Go and preach and Do this Mark 13. ult c. 3. or lastly as Apostles and so personally They were to be witnesses of his miracles and Resurrection Now the power of absolution was not peculiar to them as Apostles nor common as Christians but committed to them as Preachers Ministers Priests and consequently to those that in that function and office do succeed them yet not so committed unto them as if God could not work without them for Gratia Dei non alligatur mediis the grace of God is not bound but free can work without means of Word or Sacrament or Ministers either but ordinarily this is an Ecclesiastical act or course by him established the Ministery of reconcâ—liation to Ecclesiastical persons And if God at any time vouchsafeth by Lay-men that are not such they are Ministri necessitatis non officii in case of necessity Ministers but by office not so Hitherto are Mentis aureae verba bracteata the grave resolves of that learned Prelate at the feet of this Gamaliel we sit and take these Dictates 1. The Apostles received power to absolve as Priests and Ministers of the Gospel and so those that succeed them in that calling 2. That God can and doth remit sins by himself immediately without any subordinate means at all 3. That this power conferred upon Ministers is an ordinary and Ecclesiastical act 4. And that Lay men taking unto themselves this power are Ministers in case of necessity onely and not usual nor called to that office Hereupon saith Ambrose This right is onely permitted unto the Priests Jus hoc solis permissum est Sacerdotibus rectè igitur ecclesia vendicat quae veros Sacerdotes habet Ambr. de Poen l. 1. c. 3. therefore the Church may truly pretend thereunto that hath true Priests The Church then includeth Priests and Priests absolution The poor Christians in the Vandalick persecution were sensible hereof for when the Orthodox Clergie were exiled by the Arrians the People casting themselves at their feet Victor Uticens lib. 2. cried out To whom will you leave us wretches while you go forward to your Crown Who shall Christen these sucklings in the font of the everlasting water Who shall impart unto us the benefit of penance by reconciling and indulgence absolving us from the bands of our sins The Laity could not be in such distress if the grace of absolution had not been inherent in
the fault is and what repentance hath followed thereupon that such as Almighty God doth visit with the grace of compunction those the senâ—ence of the Pastor may absolve 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 gubâ—rnatur Judicium autem datum nullum meliùs 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 and the gold wherewith it is beset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 5. p. 152. But withall the administration of earthly things alone comes under the jurisdiction thereof and further authority it hath not whereas the Pâ—iests 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 coelurum habentes quodammodo ante diem judicii judicant Hierom. ad Heliod Ecce non solùm de semetipsis securi sunt sed etiam alienae obligationis potestatem relaxationis accipiunt principatumque superni judicii sortiuntur ut vice Dei quibusdam peccata retineant quibusdam relaxent Greg. supâ—à And Saint Gregory Behold they are not onely secured on their own behalf 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 inflâ—cteth 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 1. By the Word The first is the word of Reconciliation 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 John 15.3 whereby a sinner is cleansed from his inâ—quity 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 factam 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 Acts 13.16 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 2 Tim. 2.15 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 exhortatione virtutum Hieron Lib. 6. Comment in Es 14. Remittuntur peccata per Dei verbum cujus Levites interpres quidam executor est Ambr. After this manner did the Apostles loose the cords of sin by the word of God saith Hierome by the testimony of the Scriptures 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
aliò debet referri quâ—m ad verbi ministerium locus Matth. 18. ad disciplinam excommunicationis pâ—rtinet quae ecclesiae promissa est Calvin Instit lib. 4. c. 11. Sect. 1 2. and the mention of the keys to be granted again Matth. 18. to Ecclesiastical discipline and excommunication The censure of the Church is Let him be unto thee as an heathen man and a Publican Where it appeareth to be two-fold Matth. 18.17 the greater and the lesser as they are usually termed The lesser excludeth from the Sacrament onely and the greater shutteth out of the Church also and maketh such interdicted persons like unto the Heathen for whom it was not lawful to enter into the Temple or sâ—t foot on holy ground whereas the Publican was admitted to come within the Temple and to make his prayers there And this discipâ—ine is derived from the Jewish Synagogue our Lord investing his Church with the same power There are with us saith a late learned (a) Elias Levita Rabbin three sorts of Anathemaes or censures NIDDUI CHEREM SCHAMMATA Niddui 1. NIDDUI that is elongation which separation was partly voluntary when the unclean betrayed themselves and desired the expiation Niddui sugati in Novo testamento 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immunditia menstruum Hieron expiatiâ— menstruata immunda quod à viro Templo elongeretur S. Pagnin LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly unvoluntary when the unclean person was condemned by the Sanedrim or Council whence the water was called Niddah from expulsion or separation because it was used in the expiation of such persons upon solemn confession of sin had also But if any person repented not that is neglected the expiation or behaved himself refractorily to the decrees of the Council 2. CHEREM they did then excommunicate him by Cherem and this is to cut off from Israel Quòd si quis non resipuisset anathematizabant eum per Cherem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecratiâ— devotio Anathema or from the congregation and that man so cut off was to be esteemed no longer an Israelite but an Heathen as our Lord speaketh but if after all this he repented not Meschammatabant eum they did abominate him with SCHAMMATA 3. SCHAMMATA that is judged him guilty of eternal death and it is called Schammâ—ta (a) So Elias Lâ—vita in Thesbyte But Drusius derives it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venit he comes The Syrians called it Maran-atha the Lord comes Drus in Praet as if he should say Death iâ— there And peradventure this Anathema so aggravated was irrevocable By this custome thus unfolded not onely the saying of Christ but many other passages of Saint Paul receive light and interpretation This is the binding part The Relaxation or loosing is the amoval of the censure the restoring to the peace of the Church and a readmittance to the Lords table Which the ancient Councils and Fathers usually expressed 1. by bringing them to the Communion 2. reconciling them to or with the Communion 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Laod. can 2. 2. Communioni vâ—l communione reconciliari Concil Elib canon 72. 3. Reddi eis communionem Ambr. l. 1. de poen c. 1. 4. Ad communicationem admittere Cypr. Ep. 53. 5. Pacem dare concedere Id. ib. 3. restoring the Communion to them 4. or admitting them into the fellowship 5. granting them peace Neither is this kind of binding and loosing lightly to be esteemed for how fearful a thing is it to be exiled from the Society of Gods people and participation of the holy Mysteries Claves Regni coelorum sic dedit Christus ecclesiae ut non solùm diceret quae solveritis c. verùm adjungeret Quae ligaveritis in terra erunt ligata in Coelo quia bona est vindicandi justitia illud enim quod ait sit tibi sicut Ethnicus Publicanus gravius est quâ—m si gladio feriretur si flammis absumeretur si feris subigeretur nam ibi quoque sub unxit Amen dico vobis Quaecunque ligaveritis c. ut intelligeretur quantò graviùs sit punitus quâ— veluti relictus est impunitus Aug. tract 50. in Joan. c. 12. The keys of the kingdome of heaven saith Saint Augustine hath Christ so given to the Church that he said not onely whatsoever ye shall loose c. but adjoyned whatsoever ye shall bind on earth shall be bound in heaven for vindictive justice is good also And that which he saith Let him be unto thee as an Heathen or Publican is more grievous than if a man should be smitten with the sword consumed with flâ—mes or cast forth unto wild beasts for there he hath put to Amen or Verily I say unto you whatsoever ye shall bind on earth shall be bound in heaven that we also might understand how much more grievously he is punished that seemed to us to be left unpunished And so I have unfolded those Four wayes wherein the power of the keys is usually practised by the Ministers of the Church And thus far with Gods assistance have we waded in declaring the power granted by Christ 4. Abuse of the keys and the true imployment of the keys But as Soveraignty may degenerate into Tyranny and power into violence and oppression even so it hath fared in this Ministerial office Some have been puffâ—d up with Pharisaical honours as to dilate their fringes and pass the bounds of Christs Commission That man of Rome who pretends to have Peters keys onely or principally at his devotion cannot be content to sit in the Temple of God but will there sit as God and intrude upon the Royall prerogative of our Lord and Master planting his throne far above Princes and not content with that but to usurp upon Divine honours Thomas Aquinas or whosoever made that book De regimine Principum tells us of strange things Oportet dicere in summo Pontifice esse plenitudinem omnium gratiarum quia ipse solus confert plenam indulgentiam omnium peccatorum ut competat sibi quod de primo principe Domino dicimus quia de plenitudine ejus nos omnes accepimus Aq. de Regim Princip l. 3. c. 10. fol. 83. Paris 1509. Quod si dicatur referri ad solam spiritualem pot stâ—tem hoc esse non potest quia corporâ—le â—emâ—orale ex spirituali perpetuo dependet sicut corporis operatio ex virtute animae Id. ib. and saith we must say so too That in the Pope there is fulness of all graces because he alone granteth full pardon of all sins that it may be verified of him which we say of the chief Prince and Lord for of his fulness we have all received Nor must this fulness be confined unto spiritual power but comprehend the temporal also because that which is corporal and
different dispositions the first inept and incapable of instruction and not to be wrought upon by afflictions whose Hearts are so hardened upon the anvile and by the God of this world as not made malleable or mollified by the thunder of any judgments so secured with answerable success in all their undertakings as to kick at the least contradiction wherein humane felicity is the mist and veil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demosthen hindring the sight from distinguishing good and evil unto such undeserving persons and undeserved favours like the Rhodians alwayes enjoying the Sunshine of prosperity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid Pelus lib. 2. Epist. 122. without the least cloud of sorrow or spark of piety that onely do evil and suffer none we keep silence and stand amazed and are filled with expectancy what the judge of all the world will do A second sort are non-proficients not bettered the least tittle by afflictions have been long kept at school with no improvement whose drosse in the crucible is so much and rust in the Iron so deep and spots in the garment so foul as no Fullers sope can cleanse against such there goes out a speech from the Lord Isa 1.5 Why should ye be striken any more They are no longer for the rod their stubbornness is mature for other judgments A sad sign the disease is deplorate and desperate when the soveraign Physician gives the patient over A third sort of Scholars much bettered and refined in the school of the Cross who are rooted most when most tempested as the Moon in her change most obscure to the earth but most resplendent towards heaven and the Ship tossed with winds beaten upon rocks and rolled in waves upheld by divine power is not broken with that shipwrack but rides securely where the hand of the most High supporteth and where supreme care is the rudder of that ship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musaeus the ship of that Navy and the Navy of that Pilot and Admiral who steereth all with his Providence it shall not miscarry It is much to be desired of us and desired I fear it may be more than yet expected that all of us in one vessel were bound one way and would not vainly imagine to sail divers courses in one ship but rather like that Apostolical assembly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all of one accord in one place Act. 2.1 Psal 133.2 and like Brethren to dwell together in Unity And that such harmony were set in our Church musick as all parts might agree to meet at the service and that several interests might not break the peace of Christendome The common enemy to the Cross of Christ having from their mutual discords drawn no small advantage nothing more incouraging the barbarous armes of the Ottoman family against them than Civil broils And in our divided world there are not more dangerous inlets of ruine than our domestical divisions our sins having separated from God and our discords from our selves self-interests having eclipsed a glorious Church and self-opinions well nigh extinguished it Philip of Macedon minding to subdue the Oricians and invading them with an Army said Philippus Macedo Oricios suos hostes in potestatem redigere in hoc exercitum misisset scripsit Missos à se milites quòd comperisset eos seditionibus vexari Thuan. hist Tom. 5. pag. 318. That finding them at odds with themselves he had sent them an Army Such of late have been the results of the Turkish Council if they should display their Ensignes against the Persian in the East or against the Western Empire where his Martial Senate resolved for the West for that the expedition undertaken against the Christians in the West Inter tot dissidentes religione linguâ moribus nationes ex quibus auxiliarâ—m exercitum conflari necesse est procul dubio esse quin malè conveniant ac proinde lentè improsperè administrari Haec in Divano agitata Thuan Histor Tom. 5. ad an 1592. pag. 277. edit Genevae A. D. 1620. was there safest where their discords were greatest so a mighty storm fell on Hungary Such dangers from abroad might be weighed by them that have from our dissentions at home suck'd no small advantage And to boot it would be the soundest advertisement to strike at the root of all sin and especially those Epidemical ones that have pulled on our heads these National judgments and to know how sin is best drowned in the tears of Repentance and the best evidence of true repentance is the forsaking of sin according to that Arabique adage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Optimum poenitentiae est paucitas delicti That is accounted the truest repentance Arabic Adag 68. which is accompanied with fewest faults serious sorrow for sin is a sure forsaking of sin and there can be no sound repentance where is no solid amendment If such meditations would fall under our considerations the Author of these might hope that This or Antidotes of this nature might be sought after and prayers directed to heaven for wished success And no doubt God would then give audience when our devotions are incensed with piety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As true a position of a blind Poet as of the blind man John 11.31 nor can there in this spiritual warfare be better weapons than prayers and tears K. Gustavus Ferdinand 3. That hardy Swede dreaded more the prayers of that Christian Emperour than his forces surely at last prayers in the one prevailed above arms in the other United prayers would compass this Island with greater safety than her Seas or Shipping And it seems by an Ancient story this Nation long ago to be owned as Gods peculiar by an answer returned to a holy Prelate Brithwoldo apud Glasconâ—am excubiis lucubranti de Regia stirpe penè deleta angenti responsum est Regnum Anglorum est Dei c. Will. Malmesb. de Gestis Anglor lib. 2. pag. 51. Londini anxious of the State and Regal issue well nigh extinguished Regnum Anglorum est Dei post te Edward Confessor providit Regem ad placitum sui Lastly though small is the appearance of the approbation of this Treatise to the Practick thereof yet the prayers of the faithful may even in this behalf prevail and herein Gods will be done The Setter hereof hath to his best skil planted and watered the increase is from God Philosophia paucis contenta scholaribus Christian Philosophy is content with few scholars and Wisdome is pleased to be justified of her children And remain it will if for no other end yet as a Needle in the Card to shew our aberrations Soli Deo UNICO TRINO Honor Gloria FINIS ERRATA In the Book PAg. 7. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 26. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 11. l. 15. r. intimating p. 20. l. 36. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 29. l. 23. r. the. p. 32. l. 30. r. N'erra p. 37. l. 16 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 99. l. 32. r. as do p. 120. l. 13. r. lepers p. 124. l. 18. r. convene p. 135. l 6. r. Bench. p. 137. l. 28. add but. p. 147. l. 18. dele a. p. 171. l. 5. r. composed p. 184. l. 2. dele and. r. bait and. p. 208. l. 6. dele yet p. 212. l. 17. r. to drive p. 228. l. 16. r. fides p. 271. l. 29. dele the. p. 316. l. 13. r. the fifth In the Margin Pag. 4. l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. ult r. Levit. 5.5 Psal 32.5 p. 5. l. 5. r. Psal 26.7 p. 11. l. 7 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 17. l. 18. r. haeres p. 21. l. 5. dele â— p. 22. l. 21. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 24. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 30. l. 17. r. Boior p. 32. l. 1. r. Apparet p. 33. l. 16. r. Thevet p. 34. l. 21. r. iste p. 42. l. 5. r. solvendo p. 47. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 49. l. ult r. Mercer p. 54. l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 59. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 16. r. Tom. 1. p. 60. l 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 70. l. 5. r. ascavâ—ir par le main p. 72. add against l. 20. Waldens tom 2. de Sacrament cap. 137. p. 99. l. 9. r. Occulte ago apud Deum ago p. 103. l. ult r. animis p. 116. l. 8. r. quin aliquis p. 117. l. 18. r. concilium 119. l. 4. r. promulgatum p. 120. l. 6. r. ite p. 126. l. 7. r. talis p. 138. l. penult r. qui. p. 172. l. 29. r. fatta p. 186. l 9. r. consentaneum p. 194. l. 6. r. importabile p. 230. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 238. l. penult r. Orthod p. 271. l. 12. r. Mason p. 298. l. penult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Luke 12. He hath made his Angels spirits by nature above Priests but his Ministers a flame of fire by office far above them The key of Plenary power is in Gods own hands but the key of subordinate Min stery is by him granted to the Church and exercised by persons specially deputed thereunto and imports a power of letting in and shutting out from the house of God Est potestas intromittendi excludendi Qui enim clavem alicujus domus habet quâ—m vult intromittit quem vult ab ingressu domûs repâ—llit Zegedin loc com pag. 161. Chr st is the door and they are the door-keepers an office of no mean place who may say truly with the Prophet I had rather be a door-keeper in the house of God than to dwell in the tents of wickâ—dness And in executing of this Office they must not be partial in letting in or leaving out whom they please but in whom they see cause nor promiscuously at hap-hazard without any notice of their deserts but upon mature deâ—â—beration and scanning of their worth that press to be admitted Not amiss therefore the Schoolmen and Canonists describe the key Clavis dicitur potestas judicandi in foro animae non corporum haec potâ—stas judicandi integratur ex duobus sc ex potâ—state disceâ—nendi in causae examinâ—tâ—one definiendi in causae terminatione per sententiam condâ—mnatoriam vel absolutoriam prima potestas appâ—llatuâ— Scientia secunda potentia Linwood de potest eccles cap. Seculi Prin ipes veâ—b Clave potestatis Dicuntur claves pluraliter propter plures Clavis effectus Januensis to be a power of judging in the spiritual Court of the Soul and Conscience which judicial power consists of two pâ—rts 1. the power of discerning in the examination of the cause 2. and of definâ—ng in determining the same by a final sentence absolving or condemnatory whereof the former is knowledge and the latter power which some propose as two distinct keys Others but as two distinct effects from one and the same key By the first the Priest taking notice to whom he is to open and shut and by the latter actually opening and shutting unto any as they may deserve Now the key is a type of this Ministerial power for as a key openeth the door by unlocking thereof and so removing the obstacle that hindreth entrance So doth the Priest by virtue of his office take away the obstacle i e. the guilt of sin by absolving a Penitent from the same which otherwise would hinder his admission into the Kingdome of God This I say he doth not by his own power but by reason of his place absolving whom God absolveth and setting at liberty whom he hath made free as the Jaylor inlargeth the Prisoners whom the Prince hath pardoned Here the better to acquaint our selves with these proceedings in the Court of the Soul we are to know how there is first an Ecclesiastical Consistory where publick sins of that cognizance are censured by the key of Jurisdiction Duplex Ecclâ—siae sorus unus secretissimus in quo idâ—m est accusator Reus alius forus publicus quia Ecclesia habet authoritatem corrigendi delicta publica ibi etiam requiritur duplex authoritas quia ad quodlib t judâ—câ—um requiritur cognitio in causa illâ— senâ—entia istae autem authoritates pertinentes ad forum publicum dici possint Claves Scotus lib. 4. dist 19. 2. There is likewise a Penitential Court for secret sins where the same party is both the accuser and accused the Penitent arraigning himself upon hope of pardon and the Priest absolving upon presumption of Repentance Now in this as in other Courts of Judicature though otherwise distinct in the subject matter in the infliction of punishment and making of satisfaction yet all agree in one forme of proceeding viz. 1. in the cognizance of the cause 2. and next in the denouncing of judgment where publick causes require publick evidence publick sentence and so publick execution but private sins are otherwise argued and censured Whereas in the Court of Conscience the Penitent comes voluntarily in confesseth his offence Judicium in foro animae seu poenitentiae praesupponit ipsum poenitentem per propriam confâ—ssionem cum animo contrito satisfacieâ—di proposito sui Confessarii judicio se submitâ—entâ—m Apolog. pro Jure Principum pag. 171 172. with a sorrowful heart and purpose of amendment and submits himself to the judgment of his Confessory Diâ— Ecclesiae tell the Church must in no case be observed in the first place and in many cases not at all So in Secular Courts the fact is questioned in Ecclesiastical the fame and in the Penitential secret offences whereof there is no evident fact or fame Triplex forum 1 Dei 2 Ecclesiae 3 Sui De foro hominis dicit Apostolus Si nosmet ipsos judicaremus c. Raymund suprà save the confession of the Penitent and these come under the key of Order or Absolution The first key then or rather the first act is the discerning betwixt good and evil and betwixt evil and evil for as in the skies one starre differeth from another in glory and as in diseases there is a distinction in noysomness and danger so in sins there is a difference in shame and guilt How then can a blind Judge discern of colours Here then is the necessity of the key of knowledge 1. Clavis discretionis which if not a distinct key concurreth certainly to the true use of the key for though justice be blind the Judge should not be so Besides there is Scientia quae and Scientia qua the 1. object 2. and hâ—bit of knowledge The word of God is Divinum Scibile and in it self a key too for by the word of reconciliation doth the Minister absolve as shall be said hereafter but that referreth to the applied act of this power and exercise of this key rather than to the power it self The knowlâ—dge here must be inherent wherby the understanding of the Priest is sufficiently inlightned to distinguish betwixt light and darkness Recta determinatio rationis inter verum falsum Quae consistit in apprehensione rei ut res est Apol. pro jure Princip pag. 173. as also to determine of Leprosies according to equity and to apprehend the thing as it is and not most times as it appeareth Yet again this habitual knowledge although so requisite for all that is not the key which is the authorâ—ty it self committed to the Priests for opening and shuâ—ting Clavis Scientiae non est aliqua Scientia habitualis vâ—l actualis vâ—l discretio q aecunque sed authoritas commissa qua eâ uti vâ—lâ—ant ad claudendum vel aperiendum Authoritas cognoscendi etsi râ—quirit Scientiam vel discretionem concomitantem rectum usum ejus quemadmodum requirit clavis potestatis aliquam justitiam ad rectum usum sui tamen sicut