same sins Post illam poenitentiam si iisdem se criminibus obstrinxissent ab Ecclesiae aditu à mysteriorum communione penitùs exclusi reconciliari ampliùs non poterant D. Petav. animadvers in Epiphan haer 59. p. 239. they altogether shut out from the Church and participation of the mysteries could never after be reconciled for to Christians there belongeth one Baptisme whereby they are bound unto the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. 2. pag. 282. so one penance publickly to be performed Surely in Christian policy there are great reasons why this Penance should not be reiterated for the Christian Church may well grow jealous of that party as defective in the inward compunction of the heart that his affections were not fully taken off from sin and that he had no perfect hatred thereof and by consequent not disposed to this discipline where the sign and thing signified namely internal and external sorrow are both required that shall make no bones of falling into the same or like grievous offences for which he underwent so great a shame and made so solemn a detestation thereof the Ancients therefore suspend their judgments in that sinners case God saith Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan lib. 2. haeres 59. tom 1. p. 498. accepteth the penance of a sinner that falleth after Baptisme but what shall become of him if he sin after penance he onely knoweth whose judgments are past finding out And because the wayes of Gods mercy are past finding out such a lapsed sinner may not be uncapable of pardon although of penance and may find reconciliation at Gods hands although his servants are fearful to intermeddle therein not as envying Gods mercy like Jonas to Nineveh or denying lapsed sinners to be capable thereof as Novatian but careful onely not to exceed their Lords instructions and commission although saith Austin a place for humble penance be denied in the Church Quamvis eis in Ecclesia locus humillimae poenitentiae non concedatâ—â— Deus tamen super eos suae poenitentiae non obli viscitur God will not be unmindful of his patience towards them where the Father relating the works of piety and labour of contrition performed by such relapsed sinners demandeth shall they avail them nothing afterwards Nihil ista proderunt in posterum avertat Deus tam immanem sacrilegamque dementiam Aug. Epist 54. God defend us from so savage and sacrilegious madness for God in whose hands are all mens hearts can soften and harden and make them malleable which no man can do Psal 51. he can create a new heart and renew a right spirit a piece of work which none but he can do It is he that gives repentance 2 Tim. 2.25 and he can best discern of the effect and operation that grants the influence This being certain where true contrition is there is remission of sin and where Repentance is Gods own work the Contrition is unfeigned and the pardon sealed insomuch that two passages in the sixth and tenth Chapters to the Hebrews that seem less favourable and equal to lapsed sinners the one taking away Repentance and the other the Sacrifice for pardon which drew many into a hard conceit of the Author and Epistle it self although the errour lay onely in the misapprehension have been often urged by the old Precisians and as often vindicated by the old Fathers whereof I will give my Reader a taste before I come clean off from this subject In the Epistle thus It is impossible that those who were once inlightned Heb. 6.4 5 6. c. If they shall fall away to renew them again unto repentance seeing they crucifie to themselves afresh the Son of God and put him to open shame where to such persons initiated in the holy mysteries of Christianity and fallen away all possibility of renewing by repentance is taken away as guilty of another crucifying of Christ and opprobry towards him A repentance is there denied it cannot be denied and denied to them that were formerly baptized into the Christian faith is apparent also Such then cannot be renewed that is in such a manner as at their first admission into Christianity which was by Baptisme and imposition of hands it comes home then as if the Apostle had said such as were at the first received into Baptisme and thereby obtained the remission of sins if such fall they are not so to be renewed that is by a second Baptisme of Repentance the solemnization whereof is but once to one party so lapsed sinners may be renewed but not after that way As virginity once lost cannot corporally be restored yet the lost credit may be repaired by a chast conversation afterwards so the lapsed sinner after Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Epiphanius hath another salve though not another bath Epiphan lib. 2. contr haeres tom 1. p. 494. And this to be the Apostles meaning Saint Chrysostome makes good by a twofold reason First because mention is made of a fresh crucifying of the Son of God for after he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is impossible to be renewed to repentance he keeps not there silence but addeth crucifying afresh c. new Baptisme is a figure of the Cross of Christ and as it was not for Christ to be crucified again no more is it for a Christian to be again baptized and as he died but once so are we but once baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be renewed proveth baptisme to be meant for that 's the Sacrament of Renovation whereby we put on the new man Christ Jesus with whom agreeth Ambrose The words themselves shew Baptisme to be meant De baptismate autem dictum verba ipsa declarant quibus significavii impossibile esse lapsos renovari per poenitentiam per lavacrum enim renovamur per quod renascimur Ambr. lib. 1. de Poenit. cap. 2. wherein is expressed that it is impossible the lapsed to be renewed by repentance for by that Laver we are renewed by which we were born again the flower of Greece therefore concludeth what then is there no more repentance there is repentance but there is not a second Baptisme The Novatian then is not here justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Hebr. tom 4. p. 482. but the Anabaptist condemned So his Disciples and abridgers Theophylact and Oecumenius tread his paths What saith the former is Repentance cast forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph in Heb. 6.5 God foâ—bid but a renewing by a second Baptisme is rejected for Baptisme representing Christs death and passion there remaineth then no more a second Baptisme than a second Cross The same Question and Answer is in Oecumenius who backeth this interpretation by the authority of Cyrill and by the former reasons used by Saint Chrysostome 1. Because there is mention of
videbatur Hieron lib. 7. in Esay c. 23. neither making him that had the Leprosie unclean or him clean that was cleared thereof but onely declared him to be polluted saith Saint Hierom who before seemed unto many to have been clean Now because Ministerial and subordinate causes work in the power and strength of the superiour and principal the effect ofttimes is ascribed unto them who have the least finger in the business and thus much to the first point For the second the Priests sentence on earth is onely at such times ratified in heaven Non sequitur Deus Ecclesiae judicium quae per surreptioneÌ„ ignorantiam saepè judicat Lomb. l. 4. dist 18. when it proceeds according to heavenly directions God leaving such judgments in the Church gained by surreption or ignorance unto themselves It being a received maxim that as the Judge of all the world cannot do otherwise but right no more can or will he approve of any censure but what is just and righteous that of Saint Augustine being true in this case also that thing cannot be unjust wherewiâ—h the just God is pleased Injustum esse non potest quod placuit justo Aug. Qui scit illum intelligere potest non nisi grande aliquod bonum à Nerone damnatum Tertul. Apologet. c. 5. And as the most ancient and learned of the Latin Fathers said of Nero The man that hath any knowledge of him cannot but understand that it was some great good that Nero condemned So contrarywise those to whom the justice and goodness of God is known cannot be ignorant but that the cause must of necessity be good and just which he approveth and bad withall which he distasteth Either suppose then the Priests sentence on earth to proceed alwayes according to equity else not alwayes to be ratified in heaven In the third doubt there sticks a little difficulty how binding and loosing on earth can precede and go before that which is in heaven for those Fathers cannot be ignorant whose Deputy the Priest is and by virtue of whose commission he proceedeth That God absolveth upon contrition of the heart Non solùm piissimâ dispensatione Leprosi antequam ad Sacerdotes venirent in via mundati sunt ut ipsi mundatorem suum cegnoscerent Sacerdotes nihil horum mundationi se contulisse sentirent juxta verò spiritualem intelligentiam Leprosi antequam ad Sacerdotes veniant mundantur quia non Sacerdotes sed Deus peccata dimittit Haymo Dominic 14. post Pentecost pag. 401. Omnes concedunt quòd per contritionem veram sufficientem peccatum remittitur sine Sacramento in actu Gabriel l. 4. dist 14. Quaest 2. and where contrition is not the Priest absolveth but in vain That as the Lepers were cleansed in the way in going to shew themselves unto the Priests so sin is no sooner repented of but instantly the sinner by God is pardoned how can then this Ministerial absolution take place of that powerful one of God For answer whereunto these conditions must be premised 1. The sinner that stands in need of Priestly absolution hath his conscience perplexed and not quieted 2. The sinner before the Priest hath done his office conceiveth hope onely of pardon from God but no full assurance But 3. upon the Priests application of mercy from the word of God he receiveth comfort his conscience is quieted and he rests assured of forgiveness And to these we must premise again for our better understanding that many persons are members of Christ in election onely as Paul before his conversion 2. Many in election and pâ—eparation as Saint Augustine a Catechumen Membrum Christi 3. 1 praedestinatione 2 praeparatione 3 concorporatione Rich. de Clav. c. 20. Corde credens devotione fervens ad baptisma fâ—stinavit believing in his heart and fervent in devotion he made haste to be baptized 3. And many in election preparation and admission as reconciled penitents by ablution and absolution This priority then is not in respect of Gods election or preparation for mercy but in respect of the actuall and complete admission of the Penitent into his grace and his sensible remonstrance thereof for as the Divine purpose to save a Penitent was from eternity so to remit his sins also but in respect of the sinners first feeling and apprehension of mercy Gods goodness intended unto him by the Priests Ministery being reduced into the outward act Forgiveness may be first resolved upon in heaven but first felt and apprehended on earth Rom. 5.10 When we were enemies we were reconciled to God saith the Apostle who was himself a Persecutor and yet reconciled to God and by him whom he then persecuted quoad veritatâ—m but he reapâ—d not the fruit thereof was not sensible of this reconciliation quoad patefactionem salutarem â—jus communicationem in respect of the manifestation and saving communication thereof till his Conversion Now in râ—gâ—rd a thing is said first to be when it is first taken notice of so a Penitent is then said to be fiâ—st absolved when the Priest maketh known the benefit and the sinner groweth first sensible and communicateth thereof which because a sinner upon earth first apprehendeth and God in his heavenly word alloweth of that apprehension it remaineth that in this sense those sayings of the Fathers are to be allowed of and thus much for the clearing of those doubtâ— The premisses considered the distinction is easily made betwixt the power of absolution which God exerciseth by himself and by his servant for from God is the Primitive and original power the Apostles power is meerly derived that in God Soveraign this in the Apostles dependent Ministri peccata remittunt non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him onely absolute in them delegate in him imperial in them Ministerial Nor do the Bishops and Clergie forgive sins by any absolute power of their own for so onely Christ their Master forgiveth but ministerially as the servants of Christ and Stewards to whose fidelity their Lord and Master hath committed his keys and that is Pract. of Piety pag. 758. when they do declare and pronounce either privately or publickly by the word of God what bindeth what looseth and the mercies of God to penitent sinners and his judgments to impenitent and obstinate persons They then do remit sins because Christ by their Ministery remitteth sins as Chrâ—st by his Disciples loosed Lazarus John 11.44 And the Ancients have made the raising and loosing of Lazarus and the cleansing and admitting of the Lepers into the Camp a Type of the power residing in God and of the authority he hath given unto man And as Christ by his power made Lazarus alive and the Apostles onely loosing his bonds set him free so it is the grace of God which revives and justifies a sinner The Priests publishing his liberty whom the son of man hath made free In like manner the cleansing of
virtues claim a special interest in his affections so is it with the sinner and God It cannot be denyed but our Mediator and Intercessor and Advocate is Christ Jesus the Lord and whatsoever Others do or prevail with God it is for his sake He is the Corner-stone reconciling the building Minister Poenitentiae duplex 1. cui confessio fit ex officio at Sacerdos 2. alius qui audiendo confessionem vicem supplere potest Sacerdotis in necessitate ut est Laicus Compend Theol. verit lib. 6. cap. 27. and upon him is built every Intercession from or for any person besides Yet other Intercessors there are Moses stood in the gap made an atonement for the people and God was deprecated and reconciled There are some persons that by their office and place as stewards in the Lords house may give audience to sin to whom is committed the Ministery of Reconciliation and some by their virtues highly favoured by God though not amongst his Priests and they may take Confessions as faithful Brethren and both of these by their prayers may induce God to mercy My discourse must pass along and in the way call in upon them all but must begin with God the principal Party wronged and the Principal object of Penitential Confession Confessio quae fit mâ—nte Dâ—o est dâ— jure naturali Anton. part 3. tit 14. c. â—9 sect 2. That Confession of sin ought to be made unto God as a condition requisite for the pardon thereof and that it is no mean inducement to incline him to mercy is an undoubted verity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Controversie imbraced by all that make profession of Christianity Dâ—us in lege naturâ—e non sâ—mâ—l exâ—git confessionâ—m peccati Bellar. l. 3. de Poenit. c. 3. the foundation thereof is deeply laid in the law of nature it self as a practical truth flowing from the Principles and conclusions thereof and hence it came to pass that God exacted it from their hands that had no other light than the guide of nature Now Natural laws are the rules and decrees of reason and as reason is the common guide to all men Ratio legis est anima lâ—gis so the dictates and statutes thereof bind all that are capable of that guidance But this is a granted Maxime that every guilty person ought to be judged and this like unto it Haec est nota conclusio quòd quilibet Râ—us debâ—t judicari ista quòd nullus debet esse Jâ—â—â—x in propria causa ergò Reus dâ—bet judicari per alium sed non poâ—â—st juâ—icâ—â—i per alium nisi accusâ—tur illi alii nec potest accusari nisi à sâ—ipso si peccatum suum sit occultum ergò dâ—bet scipsum accusare alii à quo jâ—dicetur Scotus l. 4. d. Qu. 1. sect 1. in ista Quaestione that none may be a judge in his own cause and then this That no offender can be judgâ—d without some accusation to whâ—ch add this none can accuse of secret sins but the delinquent himself the stone then first moved in this penitential judicature is the Confession of the party upon which are grounded the indictment and judgement And saith another Schoolman The law of nature is for a man to repent of the evil he hath done De jure naturali est quòd aliquis poeniteat de malis quae fâ—cit quâ—ntum ad hâ—c quòd doleat se fecisse doloris remâ—dia quaerat pâ—r aliquem modum quòd etiam aliquâ— signa doloâ—is ostendat ut Nâ—nivitae Aquâ—n part 3. quaest 84. aâ—t 7. so far forth as to grieve he hath done it and that he seek all means to remedy his grief and that he also utter some signes of sorrow Thou wilt say this reason concludeth for secret sins which come to light no way but by Confession but publick sins are to be confessed to God also Besides secret sins are to him who seeth in darkness no secret at all and need not that mean for discovery for wherein our Consciences do accuse us God is greater than our consciâ—nces that is a more strict observer To strengthen then this reason I thus assume The end of penitential confession is the judgment of absolution not of condemnation to free not to punish for sin and an absolution not to quit from sin for God in justice cannot pronounce us just for that were to call darkness light but such an absolution as dischargeth us from the guilt and obligation unto punishment and so God in justice may and in mercy doth justifie us and this is to separate betwixt the light and the darkness Now remission of sin ever supposeth sin and the absolution from sin the detection of sin for sin maketh man to be miserable and the Confession thereof God to be merciful God requireth then no detection of sin in the judgment of condemnation which is the punishment of sin and wherein he proceedeth according to his own wisdome but in that of absolution which consisteth in the forgiveness of sin the confession thereof in the party peccant hath ever been deemed requisite by way of pacification Insomuch that all men whatsoever saith Scotus that have believed God to be the just Judge of all the world Justi pro omni statu post lapsum qui habuâ—runt fidem de Deo quòd erat Rector universi justus postquam peccaverunt contra legem Dâ—i consitebantuâ— Dâ—o peccata sua pâ—tentes ab eo remâ—ssionem scientes eum sine tali remissione tanquam justum judicem vindicaturum de illo peccato Scorus ib. and have acknowledged the law of his providence seen in the government of the universe upon every breach thereof have applied themselves to this supreme Governour to appease him with humble acknowledgment of the offâ—nce and to deprecate his anger It was but early dayes in the world when God called upon Adam where art thou which was a summons to a reckoning that as he had sinned Entrée de propos gall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut ulteriùs cum eo loquendi ampliùs cum eo expostulandi occasionem hinc captaret item ut ab eo confessionem pâ—ccati extorqueret Rab. Sel. so he should take notice thereof and prevent and pacifie his wrath by confession it was an entrance into a Parley or a preface and introduction as the Rabbins say into a further conference thereby to expostulate with him about his offence and to extract from him an ingenuous acknowledgment thereof And a Father of the Christian faith conceits no less When God said to Adam where art thou our first Parents then guilty persons were inquired after Cùm Dominus diceret ad Adam ubi es peccato transgressionis primi Parentes corrupti à Domino sunt requisiti de culpa ut peccatum quod transgrediendo commiserant confitâ—ndo delerent Greg. to wash out that sin by confessing which they had committed by transgressing The like
interrogatory was made to Cain where is thy Brother Abel but his impudence was to out-face the murder and plead not guilty till God convicted him The sin smothered brake forth into a greater flame the fore skinned over with a deniall festered He that said at first nulla est iniquitas there is no iniquity in my hands and refused to unlade his soul by confession sinks under the burden and cries out major est iniquitas my sin is greater than I am able to bear Saint Chrysostome collecteth no less Gods mercy appeared in the Question where is thy Brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tom 1. p. 130. to give him the hint and opportunity to bethink himself that by confession of the fault the guilt might be washed away for this was Gods wont even from the beginning to exact from us a Confession of our sins that upon the same he might shew mercy He concludes It is good to confess the fact to disclose the wound to the Physician and to receive medicines from him Gods people in process of time his good pleasure being known how propense he is to give a sinner audience have not failed in this point to confess nor he them to pardon and because Confession of sin from the delinquent and Remission of sin from God commonly go together my discourse shall not separate them we are now upon the Sinners Plea and must instance in those that have had the will to sin the grace to see it the humility to confess it and the happiness to be delivered from it David is famous for his transgressions his confessions and his lamentations I acknowledged my sins unto thee Psal 32.5 and my iniquity have I not hid I said I will confess my transgressions unto the Lord and thou forgavest the iniquity of my sin where we see confession hath not onely the promise but performance of forgiveness annexed thereunto and that from Him who is most bountiful in his promises and most faithful in his performances tu remisisti whose absolution is ever of force for he never turns a wrong key 2. Note also the manner thereof David had not yet made his confession it was onely in voto in purpose and conception not in re an actual performance yet his success is crowned with performance and that will accepted for the deed so much is Gods mercy more forward than mans duty as to grant the pardon before it be asked The word was not at my mouth and Gods ear was at my heart Vâ—x mâ—â— in ore nondum â—rat sed auris Dâ—i jam in â—ordâ—â—rat Aug. in Psal 31. Vide quâ—m velox sit Dâ—i misâ—ricordia erga pâ—ccatorâ—m non dum coâ—sitâ—tur ut audiat homo sed consiâ—ri promittit quod audit D us Ludolph in Psal 31. Dâ—xâ— d liberaâ—i apud me quod consiâ—â—bor tu râ—misisti mâ—â—ni piâ—tas Dâ—i quae ad solam pâ—omissionâ—m pâ—ccata dimisit votum â—nim pro opâ—rationae judicatur Cassiodor in Psal 31. saith Aug. in the person of David and much to the same sense a later Expositor Behold with what speed the mercy of God makes toward a sinner he had not confessed so that man might hear but promised to confess which God heareth To the same purpose Cassiodore I said thâ—t is I dâ—liberated with my self how I will confess and thou forgavest O the goodness of God! forgiving sins upon promise onely for with him the will is of equal acceptation with the deed And lest we should think that this was somâ— peculiar privilege vouchsafed unto the Man after Gods own heart the same sweet singer of Israel doth presently inlarge his note and inferreth this general conclusion thereupon for this shall every one that is Godly pray unto thee in a time when thou mayest be found verse 6. The godâ—y in this world are not so godly but there are times also when they must go to this Confession and comfort themselves with this hope for we are not Angels but men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil hom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 245. gâ—â—â—c Basilea we fall and are raised and that often and in a little space Basil Thus David made a good Confession Let us pass from the Father to the Son Solomon in whom all ages have and shall admire how so fair a star could fall in so foul an eclipse yet he recovered his lost light and of a great sinner proved a great Convert and as Chronicles mention the folly of this King so Ecclesiastes relates the repentance of this Preacher He delivers a general rule Prov. 28 1â— He that hides his sin shall not prosper but he that confesseth and forsaketh thâ—m shall find mercy Wherein observe a necessary adjunct to Confession viz. forsaking of sin It is not then a naked verbal confession that hath this efficacy or such a compendious way of healing and no more but go shew thy self and thy sins to the Priest and thy attrition shall become contrition and thy sins shall be forgiven though not clean forsaken This Roman device Solomon for all his knowledge and that extended from the Cedar to the Thistle was yet to seek of for with Tiburine Impostors though a man bring not so much as that drop of sorrow for sin by them termed attrition but onely a will to confess and utter the story of his lewd life to a Priest with an intent to be absolved by him Non solùm attritus recipit gratiam delentem peccatum tanquam per virtutem meriti de congruo sed non habens talem actum qui sufficiat ad meritum de congruo sed tamen habens voluntatem suscipiendi sacramentum Ecclâ—siae sine obice peccati actualitèr in facto vel in voluntate inhaerentis suscipit non ex meâ—â—to sed ex pacto divino effectum istius sacramenti Scotus lib. 4. dist 14. there is required no more to be set free from sin the Sacrament of Penance will supply all other defects and confer this benefit mero motu of its own accord without any good disposition or desert of the Receiver insomuch that he need to put his ghostly Father to no farther trouble than this Speak the word only and I shall be healed By this new fetch the Sacrament of Penance is available without Repentance Confession without Contrition and sin forgiven which is not forsaken An opinion saith Gabriel much to be esteemed if it were laid upon the foundation of the Scriptures and holy Fathers Ista opinio esset valde acceptanda si haberâ—â— firmamentum Scripturae sanctorum Patrum Biel. lib. 4. dist 14. qu. 2. not 2. and no gallant I think but would embrace it to come off from sin at so easie a hand But see the ill luck of a thing it wants both Scriptures and Fathers to support it for in the Scripture it is He that confesseth and forsaketh his sinne Obseâ—va quod
addressed unâ—o women unfit creatures to be acquainted with a mans Cabinet and to look into the privy Chamber of his heart and conceived of this passage to be as much for my purpose as the fabulous conjectures of the Rabbâ—ns who the man was he slew and the manner thereof to the mind and meaning of Lamech passed over it had been for me had not Chrysostome grounded upon the same so many and those notable observations of Confession 1. As the power and torture of an indicting Conscience not suffering the sinner to be at quiet till his sin be brought to light 2. The good that comes to some by the examples of justice in others Cains punishment in denying his sin serving as an inducement to Lamech to confess his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost No man therefore constraining him no man convincing him he sets up a judgment-seat calls upon his wives to be his judges accuseth himself confesseth the fact and allots the punishment wherein no dislike could be taken to the proceedings were it not for his mistake in the Judges The next act of Confession was more solemn and religious made to the Priest before the Altar foâ— besides that general confession of the whole people Nec publica tantùm confessio pro totius populi d lictis ficbat in die expiationis sed privata particulà ris specialium quâ—rundam peccatorum ab iis agebatur qui poenitentiam agentes sibi Deum propitium reddere volebant Beauxan harm tom 1. pag. 134. col 2. poured out annually upon the day of expiation there was a private and particular confession of some special sins in use amongst them for which by repentance they sued unto God for mercy saith a Sorbonist The sinner that would be particular repaired unto the Altar and there presented the Priest with an offering to make the atonement for sins hid from the eyes of the assembly and afterwards come to light a young bullock with imposition of hands from the elders was destin'd for a Sacrifice the Ceremonies whereof are contained Levit. 4. but for some sort of secret sins which had not yet seen the light of fame the sin-offering was appointed to be a lamb or a kid Levit. â— 6 and the guilty person was to confess the sin and the Priest to make the atonement Josephus mentioneth the secret sin and the sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. c. 10. which be saith was a Râ—m but not the confession of the sin as needless perhaps because the offence was imprinted upon the Sacrifice as an Hieroglyphick thereof of which see Levit. 5. for how could a particular offering appertaining to particular sins be laid upon the Altar by the guilty person Quî potuit quispiam offerre oblationem pro peccato qui se peccasse paâ—â—m non fateretur eos qui peculiaritèr offerebant pro peccato peculiariter quóque ejus peccati de quo agebatur sese reos agnoscere necesse fuit Beza de Excom contra Erastum without disclosing of his offence did they not by that act pronounce themselves guilty of that sin for which they brought the offering and desired the atonement That very act of the party peccant viz. the presenting of the sacrifice was a real conviction Scotus then fell short of the truth in affirming that under Moses law â—â—â—â—ge MosaÃca de peccatis occultis tantùm Deo siebat confessio de quibusdam tamen defectibus publicis de non observantia legalium ficbat confessio generalis confessio Sacerdotis erat quaedam dispositio ad misericordiam petendâ—m pro populo sicut erat ista injustè egimus peccavimus c. Scot. l. 4. d. 17. q unica sins done in secret were confessed to God alone and that the confession to man was but of some publick defects and not observing of legal rites And that the general Confession of the Priest served to dispose God to be merciful unto the people like unto those supplications in the Church-Liturgy We have sinned we have done unjustly c. And Bellaâ—mine hath overshâ—t the truth in stretching this confession to a distinct Illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectâ— verti possit dâ—stinctè expressè confitebuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeceptum hoc intelligendum esse de confessione distincta in specie ejus peccati pro quo expiando sacrificandum erat Bell. l. 3. de poen c. 3. Sect. ad haec and specifique enumeration of each several sin and though it be granted the Hebrew word to signifie an express and distinct confession it concludeth not his purpose for a distinct confession is one thing and a confession of all distinct sins another The truth is all the sins they thus Sacrificed for were distinctly confessed but not all the sins they committed were so sacrificed for and to such kind of sins as were expiated by sacrifices doth the Cardinal himself limit this distinct confession Aquinas alloweth not so much to Confession under the Law as a clear and evident expression of sin but rather a confused intimation thereof reserving that distinct demonstration to the clearer times of the Gospel for thus he saith In lege naturae sufficiebat recognitio peccati interior apud Deum sed in lege Mosaica oportebat aliquo signâ— exteriori peccatum protestarâ—â— sicut per oblationem hostiâ—e pro peccato ex quo homini innotescere poterat â—um peccasse non autem oportebat ut speciale peccatum à se commissum manifestaret aut pâ—ccati circumstantias sicut in nova lege Aq. Supplem Qu. 6. art 2. In the law of Nature an inward recognition of sin unto God was enough but under Moses law there was required a protestation of the sin in some outward signs as by the offering of a Sacrifice for sin whereby it might appear to man that he had sinned but it was not requisite to make a special manifestation of the sin committed or the circumstances thereof as in the new law As if to the Patriarchs before the Law Confession were then but in spicis in the ears of Corn to the Israelites under Moses law in farina in the meal and to Christians under the Gospel in pane as the bread set upon the table this be assured of Levit. 17.21 Quia Sacerdos non omâ—ia peccala populi sciâ—bat sed in generali Lyr. in Levit. 17. that in Moses time it wâ—â— not so narrowly sifted into as in ours for Lyra giving some reasons why the Confession of the peoples sins unto God over the Sacrifice could not be particular hath this amongst others because the Priest was not acquainted with all the sinnes of the people but in a general manner The next instance is a law grounded upon the VIII Commandment against usurpers of that which is not theirs injoyning confession of the wrong and restitution Numb 5. â— They shall confess their sin which they have done and he shall recompense
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
was there privately carried and ordained thus Every faithfull one of either sex being come to yeares of discretion Omnis utriusque sexus fidelis postquam ad annos discretionis pervenerit omnia sua solus peccata confiteatur fideliter saltâ—m sâ—mel in anno proprio Sacerdoti injunctam sibi poenitentiam studeat pro viribus adimplere suscipiens reverenter ad minus in Pascha Eucharistiae Sacramentum c. alioquin vivens ab ingressu ecclesiae arceatur moriens Christiana careat sepultura Concil Lateran cap. 21. should by himself alone once a year at the least faithfully confesse all his sinnes unto his own Priest and endeavour according to his strength to fulfill the Penance injoyned unto him receiving reverently at least at Easter the Sacrament of the Eucharist otherwise in his life time let him be barred from entring into the Church and being dead want Christian buriall In which decree are these innovations 1. Solus that it must be private 2. omnia peccata sinnes and all sinnes must be confessed 3. Proprio Sacerdoti to their own Priest where the liberty of choosing the Ghostly Father is taken away And for the time which the Jesuit tells us was the onely thing there concluded on I say there was none decreed onely limited leaving Christians to confesse at other times convenient within the year but not to exceed and be without the compasse of a year Come as often within as the Confessor and his Penitent can agree and meet upon it but not to go over the year and to this head must popish shrift be referred But if Repentance be considered as a work of Grace arising from Godly sorrow whereby a man turnes from all his sinnes to God and obtaineth pardon and so including confession as an evidence of inward sorrow and a mean of reconciliation such a Confession poured out before God or unto God before his Priests is of the same right and institution as Repentance is The grace of God hath ordained in this world repentance to be the approved Physician for sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Resp ad Orthod Q 97. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Dialog cont Tryphon Judaeum saith Justin Martyr And again God according to the riches of his mercy accepteth of him that is penitent for his sinnes as just and without sin That thing then is of Divine Institution which Gods grace hath ordained and of divine power and efficacy which makes a sinner accepted of God as a Righteous person But all this thou wilt say may be done by contrition and confession to God onely without respect unto the Priest I deny not but that it may be and often is effected that way but not alwaies such may be the Condition of the sinner and quality of the sin that pardon which is the fruit of Repentance is not gathered and new obedience which is the fruit of the Penitent is not brought forth without confession to the Priest and direction from him and so to be comprised in this duty also for if the doore of Heaven would ever open upon the former knocking the Priest had keyes committed to no purpose To make this to appeare distinctly we are to consider that to institute may be taken in a twofold sense Jurisâ—o isuiâ—is instituere est vel arbores vel vinâ—â—s in aliquo loco pâ—â—â—â—re ut in conducto fundo si â—onductor suâ â—perâ aliquid necessariò vel utiliter auxerit vel aedificaverit vâ—l instituerit l. Dominus Sec. in conduct ff loc conduct vide Turneb Advers l. 2. c. 13. first to be the cause producer and author of an effect so taken with the ancient Civilians with whom to institute trees or vineyards is to set and plant them In a ground let out if the Farmer by his industry shall have improved it have builded or have set or planted in the Digests And in this acceptation Christ is the Author of the Sacrament of the Eucharist that Vine is of his planting and institution he is the Author and his Ministers to do it by his authority Now Repentance is indeed a work of God but not in God Confession is when God openeth a sinners mouth not his own in that sense Confession is not of divine institution 2. Secondly that is said to be instituted that is commanded and enjoyned so of institution divine that is of divine law and ordinance and that of divine law which is prescribed in the Divine word the holy Scriptures as a law to be observed or as an example to be imitated And Divine ordinances are there delivered by God immediately or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of God inspired by him In which sense Saint Chrysostom interpreteth those passages of Saint Paul not I but the Lord and I not the the Lord 1 Cor. 7.10 12. not as if Christ spake of himself and Paul from himself for in Paul Christ spake what is it then that he saith I and not I Jesus Christ hath delivered some lawes and ordinances in his own person unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To. 6.250 Aliquid dicitur esse jure divino duobus modis vel quòd institutum habet in sacris literis idque vel â—xpresse vel certa deductione erutum vel ex mplum continuata ecclesiae pâ—axi omni s culo commendatum Junius in Bellar. controv 7. cap. 10. and some by his Apostles Furthermore a thing may be of Divine right as â—xpresly and formally injoyned in the Scriptures or else as virtually implyed by a necessary deduction and consequence or els as exemplary and ratified by the constant practice of the Church So divine right and institution is accepted in a threefold sense 1. in express precept and command 2. in necessary consequence depending upon some other thing commanded Or. Confession of div ne institution 1. Virtate praecepti 3ly by approved examples in Gods word commended by the practice of the Church We will lay confession unto all of these and see what authority it hath And first for divine command we read in the law that the sinner by divine edict brought his Sacrifice Numb 5. Levâ—t 5. and confessed his sin unto the Priest Thou wilt reply that law was Ceremonial so say I in respect of the Sacrifice but dare not say so in respect of the confession the one being a typical and the other a morall act And think it not strange that one precept may be mixt and composed of Ceremony and morality For is not the law of the Sabbath so the day Ceremonial Diâ—s ceremonialis quies moralis and the rest morall cultus à natura modus à lege virtus à gratia and it may not unfitly be applyed to Confession what is verifyed of the Sabbath 1. Confessio Deo facta est a natura Nature it self teacheth us that a sinner must confesse unto God whom he hath
whom heaven is opened as freed by the Son of God that they might be coheirs with him as learned Beza conjectureth Add hereunto another reason to make the guilt of sin better known which is an obligation to punishment and an obstacle unto happiness now the key in opening the door doth put back the bolt and bar wherewithall it was held and God by the ministery of his Priests removes this bar and pardons this guilt which hath shut up the kingdome of heaven against us Absolution presupposeth binding as enlargement restraint we are then in the first place to distingu sh betwixt the bonds of sin and the bonds for sin VinculuÌ„ 1 Peccati 2 Propter peccatum for with the bonds of his own sin is a sinner captiv'd this is the bondage and desert of sin and so is he bounden for his sins by the doom and sentence of Gods Ministers which is the punishment and Ecclesiastical censure 'T is the grace of God onely which looseth the bond of sin Dâ—us ipse solvit à peccati macula mâ—ntis caligine à poenâ—â— debito Magistr lib. 4. dist 18. Esay 5.18 Prov. 5.22 and the power of the keys that absolveth from the censure The Prophet acquaints us with the cords of vanity and a cart-rope of sin implying the worse than Egyptian bondage of a sinner and the wise man who had great experience of these bonds saith his own iniquities shall take the sinner himself and he shall be holden with the cords of his sin God shall not greatly need any Lictors or Tormenters or to say bind him hand and foot Domino vinculis alioqui apparitoribus vel tortoribus qui eum ad supplicium rapiant nil est opus cùm suis ipse peccatis constringatur quò minùs poenam effugiat Mercer Câ—mment in Prov. 5. Non potest saciliter operari bonum propter habitum vitiosum inclinantem ad contrarium Lyra in Prov. 5. for the sinners own offences shall perform that office and the knot fastening these bonds is the habit and custome the sinner hath gotten to do evil fast binding and fettering him from all good actions the weight whereof presseth to sore and the Chaines are so strong that the arme of God onely must alleviate the one and break the other in sunder These bonds Richardus maketh of two sorts culpable and penal by the first a sinner is bâ—und with â—he bâ—nds of Captivity Est oblâ—gatio per quam homo obligatur ad culpam alia pâ—r quam ad poenâ—m in uno obligatur vinculo captivitatis in altero debito damnationis â—hâ—nâ— nâ—n aâ—tâ—m ejusmodi vinctis obligatâ—m solus illâ— solvere potest qui vâ—rè omnipotens omnia potest Rich. de Clav. c. 2 3. and by the latter he is liâ—ble to the debt of eternal death both these oâ—ligations are upon him because sin is an offâ—nce against an etâ—â—nal and infinite Deity and both these obligations hâ— onely cancelleth that is omnipotent and can dâ— all things Another laieth a threefold bond upon a sinner the bond of sin the bond of eternal punishment and the bond of satisfaction Peccans mortaliter statim ligatur 1. vinculo culpae ab hoc absolvit eum solus Dâ—us 2. Vinculo poenae aeternae ubi Sacerdos absolvit id est absolutum ostendit 3. Vinculo satisfactionis uâ—i commutat poenam aeternam in temporalem Expos cum Gloss in Matth. 16. MS. in the first case God onely granteth absolution in the second the Priâ—st absolveth that is sheweth whom God hath absolved in the third the Priâ—st absolveth by binding or by commutation frâ—â—ing the sinner from eternal pain and obliging him to satisfactory Penance The two former wayes we well allow of but are scrupulous concerning the latter by reason of the too much abused handling of satisfactions and commutations as not ignorant who it is that hath pacified his Fathers wrath and by whose stripes we are healed and that we receive not the grace of God by way of exchange but from the free charter of mercy though we hold it very reasonable that where any person is wronged or the Church scandalized satisfaction may justly be imposed and herein we distinguâ—sh betwixt the satisfaction of revenge and of expiation 1. Satisfaction expiatory is Satisfaction expiatory vindictive when the sin is blotted out the sinner pardoned and God reconciled 2. and vindictive when the guilt remaineth and propitiatory in Christ probatory in Christians the sinner is punâ—shed and God revenged the expiation was performed by him who trod the wine-press alone Christ Jesus The Revenge if eternal is executed upon such whose sins are not washed in the bloud of that Lamb. If temporaâ—y upon the Lords own servants not thereby to make an amends to the justice of God but to make an â—mâ—nâ—ment in the Penitent For instance in David God put away his sin but not the sword that was unsheathed all his time Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tâ—mporary penance inflicted upon any either by the censure of the Church In soro mundano peccata quatenus sunt contra honum pacis publicae subâ—iciuntuâ— potestati politiâ—ae pâ—r quam judicâ—ri â—â—â—nis publicis puniri dâ—beâ—nt in soro Ecclesiastico quatenus sunt offensa Dâ—i sâ—luti spirituali nocent subsunt potestati Ecclâ—siae Apol. pro jure Princip pag. 178. or voluntary by the de inquent himself no more prejudiceth that plenary and expiaâ—ory satisfaction made by Christ to his Father for believing sinners than the just infliction of temporary punishment by the Magistrate upon Malefactors where a p rdon may come from God and judgment be executed by the Magistrate for one and the same offence God himself both ratifying the temporal punishment and remitting the eternal Thus we have seen the obligations let us now come to the absolutions And herein we must carefully distinguish what God doth by himself and what he doth by his Minister what God hath in his own power from that power given by him to his Priests and the better to keep this distance we will lay down these assertions To forgive sins efficienter that is to be the true and proper Assertion 1 cause of Remission is a prerogative appertaining to God onely Absolution from sin then directly cometh from him alone Who is a God like unto thee that pardoneth iniquity Esay 43.15 therefore when Christ made bold with this power claiming the same by virtue of his Godhead the Scribes said within themselves Matth. 9.3 4. this man blasphemech by usurpation upon the privilege of the most High for they held it no less than blasphemy for man to forgive sin which our Saviour denied not intimating withall that he might without blasphemy exercise that power who sustained in one person both God and man thereby saith Irenaeus did Christ both cure the man Peccata igitur remittens hominem quidem curavit semetipsum autem
enter unprovided Learned Downes for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustituteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I suppose the first word may stand for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Ethnicks were the Priests which viewed the Sacrifices and the exta that were presented at the Altar and upon that inspection made their predictions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clemenâ— Alexanâ—rinus styles them or else shepherds inquiring into the diseases of their flock in particular intimating thereby that the Priests under the Gospel did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a previous examination view the bowels coÌ„science of those that approched to the Table of the Lord. And our Church instructeth that if upon this examination where God and the party about to receive are onely present the Conscience remaineth unquiet but further comfort and counsel is required then let him make the Minister of his privy counsel also his presence may do thee good it cannot hurt thee In my opinion then in case where the conscience wrings and that there may be great reason to fear the Judge may be prejudicate and bribed with self-love in his own cause the approbation of the Priest is alwayes convenient and sometimes necessary as the Communicant finds himself in case and thus much briefly for the time of Confession CHAP. XI The Contents 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 THat which comes next under our consideration is a necessary adjunct and condition wherein the discretion of the Priest is much desired that is that he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that can lay his hand upon his mouth seal up in all convenient secrecy the sins that are mustred up in Confession that they may never once see the light but he buried in eternal silence And truly this condition must be observed else few will come to confession upon the least hint of publication No man in his right senses will lie naked in his Tent and expose himself to the scornes of a scoffing Canaan therefore the Priest may shut his ears except his lips be closed for few men would have their doings brought upon the stage And if a course may be thought on to preserve mens reputation and yet this part of the Priestly function may be executed I see no reason but the same may and ought to be preserved In the reprehension of one Brother that hath trespassed upon another Christ enjoyneth in the first place private monition of his fault between them two alone Matth. 18.15 and so thou hast gained thy brother and he hath not forfeited his reputation Christs will was sinners to be reproved in private saith Theophylact lest being openly rebuked they may grow past shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in Mat. 18. The reprehension then must be privately carried to preserve the offenders credit Open reproof for the most part begetting either despair or impudence If such care must be had upon the redargution of a sinner then greater must be the respect of his good name when he comes in as a voluntier upon his own confession accusing himself upon hope of pardon And 't is very fit where God covereth the sinnes in mercy the Priest should cover them in secrecy for besides the prescript and light of nature which willeth us to do as we would be done by Celare peccatum de lege naturae eleganter probat Scotus quatuor rationibus 1. ex ratione charitatis 2. ex ratione fidelitatis 3. ex ratione veritatis veracitatis 4. ex ratione unitatis mutuae utilitatis Biel l. 4. dist 21. Qu. Unica and we would be loth any secret of ours should be divulged whereby our credit might be questioned and good name which to all men is a precious odour should be defamed Besides we repute the Betrayers and publishers of secrets no better than betrayers of trust and faithless persons and not so onely but false in their promise and word whereby they ingaged themselves to privacy Now if these reasons have force for keeping secret a matter of importance which as a secret hath been commended unto us and we passed our words for the Concealment thereof All these conditions should swear the Priest to convenient privâ—cy For the Penitent comes to him of his own accord acquainteth him with the state of his soul turnes the inside of his conscience outward and resorteth to him as Gods Deputy for comfort for absolution and the Priest herein should resemble God whom he represents amongst the miracles of whose mercy Saint Chrysostome placeth the concealment of sin confessed unto him and the not upbraiding of a sinner for the same as well as the forgiveness it self his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To. 6. pag. 608. lin 10. This is not onely wonderful that God forgiveth sins but that he doth not reveal them nor lay them open or make them manifest And how reserved Saint Ambrose was herein appeareth in his Life written by Paulinus who reporteth thus of him the causes of sins which the penitents confessed Causas Criminum quas Poenitentes confitebantur nulli nisi Domino soli apud quem intercedâ—bat loquebatur Paulin. in vit Ambr. he spake of to none but unto the Lord to whom he interceded for them He is unworthy sure of the Ministery of the keys so to wrong that grieved party as to be unto him a further occasion of sorrow he came to find grace in God eyes and not to lose his reputation in the sight of men and to make use of the Ministerial key to unloose the bonds of sin and not to unlock the secrets of his heart in the open view Let that Priest be branded for a Doeg a Judas and what not that shall not keep this trust that is committed unto him that through his folly breaks off that spiritual commerce betwixt himself the Pastor and the sheep of his pasture in the case of sin absolution direction and consolation for take away the opinion of trust and secrecy and confession will grow weak and languishing The Priest then is conjur'd to secrecy but whether in all
by the latter our selves And I am of opinion many are displeased with Confession not for any hurt or distaste at the thing it self but at the difficulty thereof and abstain from it not as an act unlawful but unseemly to men of their quality and disagreeing with their disposition No small argument that it is a work of grace whereas our corrupt nature so much frowneth at it But how burthensome soever it may seem to flesh and bloud sure the burthen of a wounded Conscience is greater Acts 15.25 for who can bear it It seemed good unto the Holy Ghost and unto us as the first Council in the Church decreed to lay upon you no greater burden than these necessary things It being not the least part of prudence to cut off things superfluous as withall to impose necessary This later age hath not been so much a vintage as a pruning of the Churches vineyard And 't is not impossible for a quick and fruitful branch to be amputated and cut off amongst so many fruitless and unprofitable Matth. 13. â—9 Those Weeders had need to have great care that pull not up some hopefull blades amongst store of weeds There is not any I suppose that can throughly purge his floor and gather the wheat into his garnâ—r Matth. 3.12 but he whose fan is in his hand and will burn up the chaff with unquenchable fi e. I honour the memory of the first Reformers of the Church as good men yet but men and not exempted from errour and verily believe that the great abuse and jugling under the sacred veil of the keys Confession and Absolution the merchandize and trading in Indulgences the lewd profaning of Ecclesiastical censures made them less zealous for the true use of Confession the keys and censures and so by a kind of connivency there waxed a general coldness in all the parts of the mystical body of Christ in the commendable and necessary exercise thereof The Ministers and Pastors of Christs flock could with no sins for Confession no perplexity for the Conscience no wounds no diseases in the soul and that all the flock were so sound and whole that there needed no Physicians But they may wish the best and fear the worst and find too much work for Physicians if throughly imployed too many bonds and bars for their keys and too many infirmities for their power to work on Confession cannot be out of request so long as there are so strong temptations to assault and so weak a fort and poorly man'd to defend Let then thy soul be of more worth than thy body and to the healing of spiritual wounds lend a quicker ear for thy bodily health what wilt thou not undergo what not indure lancing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Str lib. 1. Ut valeat corpus ferrum pâ—tieris ignes Arida nec sitiens oâ—a â—â—gabis aquâ Ut valeas animo quicquam tolâ—rare recuses At pars haec pretium corpore majus habet burning purging vomiting and is a little shame in confession a small austerity in penance tedious to be undertaken for thy souls good thou settest not that price upon the better part of thy self which thou oughtest that refusest such receipts for the safety thereof For saith a Father he is nothing neer such a Benefactor which freeth the body frâ—m a disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. l. 1. p. 258. as he that delivereâ—h the souâ— from unrighteousness in regard the soul is far more precious than the body Let then the great benefit redounding to the soul by confession vanquish the shame and natural repugnancy Declare thou thy sins first that thou mayest be justified Esay 43.76 as the LXXâ—I read it Justification follows upon that declaration not condemnation Whereupon Saint Chrysostome assignes the difference betwixt the consequent of confessing at the tribunal of God from terrestrial bars For at these external tribunals below after accusation and confession of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tom 5. p. 139. deaâ—h followeth but at the divine Tribunal upon confession where the sinner accuseth himself there goes a Crown And herein is a beam of Gods mercy in not extorting Confession as our Judges do to the prejudice of the accused but as a Physician to know our diseases for their better healing and his justice too after a sort herein shineth that the sinner in confessing might blush for sin whereof he was not ashamed in committing By this means doth the Shepherd of the flock come by notice of the several kinds of infirmities wherewith his sheep are troubled and can the better prescribe the remedies By this discovery of sin many disorders may be rectified at this consistory of Conscience which no Political Benches of justice can search into or redress hereby secret wrongs may be recompensed secret amends may be made secret injuries remitted and secret enemies reconciled The greatest gainer is the Penitent himself for besides the assoyling of his offences he hath purchased a Counsellor to advise him for the best how to avoid sin a Comforter to embalme his wounded conscience from Gods word sweeter than the honey or the honey comb and an Advocate to plead on his behalf to God with prayer and intercession By this high minds are abated and a sinner waxeth sensible of a higher power incensed by his sin By this unbridled offenders are kept in some awe and discipline By this Gods Priests are the more reverenced and his ordinance in their hands more powerful In a word amongst all the Tribes Judah that is Confession hath the Star Scepter and promised seed The Answer then returned by the Neophytes or new Christians in Japonia Percontanti mihi quosnam Religionis Christianae ritus quaeve instituta sibi maxâ—mè crederent prosutura Duo illa semper sc confessionem communionem sine controversia responderunt Epist Japon l. 1. p. 59. 2. Dilinguae 1571. is very remarkable when Xaverius had often demanded of them what rites and exercises in the Christian Religion seemed unto them most profitable and availing constantly answered those two without all controversie the Communion and Confession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad eos qui in libellum inciderint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FUll Nineteen courses hath that glorious Bridegrome of heaven made and in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or space the other Luminary hath through many various revolutions returned to the same point in the Celestial girdle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lunae à Sole in Enneadecaeteride est 46′ 56″ cui in signifero respondit ¾ gr 16′ 56″ since this Treatise past the Authors last hand and eye having for ought he knew like the Antique subterraneous Obeliskes lyen buried or by the late more then Civil wars been driven into coverts in which process of time being grown out of knowledge and memory is by the hand of that immense providence sweetly disposing all things
jejunio and prefer open absolution before secret guilt And though our bodies are for the time besmear'd with dust and wrapp'd with hair-cloth though our visages be pale and lurid with fasting our hair dischiveld not platted nor crisped and no fucus no frication applied to revive a decayed complexion the soul Christs spouse never appears in a better dress nor more lovely chaste to her husband than when the body is less adorned Surely the tinkling ornaments Es 3.18 19 20 Num ergo in coccino Tyrio pro delictis supplicare nos convenit Poenitentiam ministerium ejus exomologesin Cyprian and caules the round tires like the moon the changeable suits of apparel the wimples and the crisping pins the glasses and hoods and veiles are very unmeet furniture for repentance even Tyre it self had the means been offered had laid aside the Tyrian robe for sack-cloth and ashes This was the discipline up in Tertullians days which is the ministery and act or exercise of Repentance rather than the virtue it self After the Master let his Scholar take place Saint Cyprian with whom the conversation of a Penitent is thus expressed He must saith he be very intent upon prayers and supplications Orare oportet impensiùs rogare diem luctu transigere vigiliis noctes fletibus ducere stratos solo adhaerere cineri in cilicio volutari sordibus post indumentum Christi perditum nullum jam velle vestitum post Diaboli cibum malle jejunium justis operibus incumbere quibus peccata purgantur Eleemosynis frequenter insistere quibus à morte animae liberantur Cyprian passing away the day in heaviness the night in watching and weeping lie prostrate he must upon the ground bespread with ashes rolling in sack-cloth and mire he must away with no garment having lost that of Christs preferring fasting having fed upon the Devils dish and be imployed upon good works by which sins are cleansed and given to alms-deeds whereby souls are delivered from death See Christian Reader the strictness of those times how hardly sinners were taxed True Converts stuck not at such penances to purchase Gods favour the loss whereof they he 'd dearer than their lives and for whose sake they shed bloud as weâ—l as tears marvel not at the rigid Penitents of that age which was so pregnant of faithful Martyrs and let not those passages trouble thee viz. Good works cleanse from sin that is they sanctifie not justifie the doers and purge out sin (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Al. Peccata bonis operibus purgantur quia contrario habitu expelluntur El emosynae non liberant à morte sed in ipsis Eleemosynis Deus Hostiens as one contrary doth another and almes deliver from death that is God delivereth from death such as are rich in almes and good works far be it from this B. Martyr to intitle good works of what kind soever to the virtue of that bloud which only ran in our Saviours veines Now the order observed in this discipline may be collected from a passage in the same Father blaming the preposterous reconcilement of some where the same was omitted thus The penance as yet not performed Nondum poenitentiâ factâ nondum exomologesi finitâ nondum manu eis ab Episcopo Clero impositâ Eucharistia illis datur Cypr. lib. 3. Epist 14. the publick confession not perfected the hands of the Bishop and Clergie not being imposed upon them and for all this they are admitted to the Euchaâ—ist The order then as B. Rhenanus collects was in this manner First the penitents resorted to the Pâ—iests and made their sins known unto them Discimus hunc olim in Ecclesia servatum ordinem ut 1. fieret consessio criminum apud sacerdotes Dei 2. hanc sequebatur Poenitentia quae praecesserat 3. Poenitentiam excipiebat exomologesis 4. quam subsâ—quâ—batur impositio manûs Episcopi ac Clerithâc factâ dâ—batur Eucharistia sic reconciliatio B. Rhen. annotat ad Tertul. de Poenit. 2. Then was their penance prescribed 3. Next the publick denunciation of their offences in the face of the assembly 4. Afterwards their reconcilemâ—nt by imposition of hands from the Bishop and the Cleâ—gie and their admittance to participate of the blessed Sacrament Basil M. Saint Basil writing upon those words of the Psalme He loveth mercy and justice demonstrateth how God is inclined to both of these virtues that all his acts are mixt and composed of them both and how he practiseth the one upon Penitent the other upon obdurate sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in Ps 32. sub fine gr pag. 84. Basileae An. Dom. 1551. and withall describeth the behaviour and carriage of a Penitent to obtain mercy If God shall find thee humble and bruised for thy sin there 's the inward contrition of a wounded heart the first and principal ingredient in this Medicinal Penance lamenting very much and bewailing thy evil works there 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 howling and weeping the expressions of inward sorrow Publishing without shame the things that were done in secret there 's Exhomologesis solemn and open Confession petitioning the Brethren to further and labour thy safety and recovery there 's supplication to make the Church thy advocate and when he shall behold thee thus wholly miserable and pensive he will confer upon thee his abundant mercy there 's the Penitents reconciliation and absolution there go then inward grief outward sorrow open confession humble supplication all these fore-runners unto mercy and reconciliation In Ambrose you shall meet with frequent mention of Ambrose this Discipline especially where repentance is his theme If a man have sinned secretly and shall for Christâ— sake have undergone penance Si quis occulta crimina habens propter Christum tamen studiosè poenitentiam egerit quomodo istic repetit si ei communio non refunditur volo veniam reus speret petat eam lacrimis petat gemitibus petat populi totius fletibus ut ignoscatur obsecret cùm secundòs tertiò fuit dilata ejus communio credat remissiùs se supplicasse sletus augeat c. Cognovi quosdam in poenitentia sulcasse vultum lacrimis exarasse continuis fletibus genas stravisse corpus suum calcandum omnibus jejuno ore semper pallido mortis speciem spiranti in corpore praetulisse Ambr. lib. 1. de poen c. 10. what ben fit reapeth he if not restored to the communion of Saints my desire is the guilty person hope well intreat for his state with weeping with sighing with the tears of the people that he become a suiter for pardon and although his request be once and again deferred let him imagine he hath been too remiss and cold in his prayers and forthwith enlarge his tears c. Then he tells us what penitents his eyes had seen I have known some in their penance to have furrowed their countenance with tears to
fuller and the clearer He is my Physician Ille Medicus est vulnera igitur illi exponamus ille laesus est offensus ab illo pacent petamus ille est cordium cognitor coram ipso corda nostra effundere properemus ille denique est qui peccatores vocat ad ipsum accedere nè moremur Calvin Instit l. 13. cap. 4. Sect. 9. and to him will I open my wounds He is the party wronged with him will I make my peace He knoweth the very secrets of my heart before him then I will pour forth mine He it is that invites me a sinner unto him and to him will I hasten nor be slack at his call And this Confession of sin unto God is insisted upon by the Rabbins in the book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Dayes and in the chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the day of propitiations Dixit R Isaac Venâ— vide quia mos sancti Dei benedicta non est sicut mos carnis sanguâ—nis mos namque carnis sanguinis est quòd si homo offendit proximum suum quandoque placet eum verbis quandoque nequeat ipsum verbis tantùm placare mos autem Dei sancti benedicti non est sic homo enim transgreditur transgressionâ— tamen placat ipsum verbis sicut dictum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non solum hoc sed etiam consert ei bonitatem sicut consequenter dictum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsitan dices vituló◠culpae docet quid ad hoc dicendum sit id quod sequitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petrus Galat. de arcan â—ath verit lib. 8. cap. 8. is extant this passage R. Isaac said Come and see how the manner and custome of the Lord holy and blessed is not as the manner of flesh and bloud for the manner of flesh and bloud is that if a man have offended his neighbour sometimes he may please him with words and sometimes he cannot please him with words alone But the manner of the holy and blessed God is not so for in transgressing man transgresseth and yet pacifieth him with words as it is said Hosea 14.1 O Israel return unto the Lord for thou hast fallen by thy iniquity take with you WORDS and turn unto the Lord and not onely this but he conferreth mercy upon him as it is said in the words following Say unto him take away all our iniquity and receive us graciously Not onely this but the Scripture hath it as if he should offer calves in sacrifice as it is said afterwards So will we render the calves of our lips peradventure thou wilt say the Calves of sin that which followeth teacheth what is to be said to this I will heal their backsliding I will love them freely In which testimony we see that the calves of our lips are the confession of our sins that in confession our wounds are healed and we in God beloved So in Misdras Tehillim that is exposition of the Psalmes on the title of the hundred Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalme of Confession This is that which is written He that hideth his sins shall not prosper but he that confesseth and forsaketh them shall find mercy He that hâ—deth his sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est quod scriptum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 28. Qui abscondit peccata sua talis suit Saul cui dictum est 1 Reg. 15. Quae est vox harum oviumâ— ipse autem respondit de Amalâ—k adduxerunt eas Qui autem consitetur relinquit ea milericordiam consequetur talis suit David de quo dictum est 2 Reg. c. 12. Et dixit David ad Nathan peccavi Domino dixit Nathan ad David Dominus quoque transtulit peccatum tâ—um non morieris Pet. Gal. lib. 10 c. 13. such an one was Saul to whom it was said 1 Kings 15. What meaneth the bleating of these sheep but he answered they brought them away from Amalek But he that confesseâ—h and forsaketh them shall finde mercy such an one was David of whom it was said 2 Kings 12. And David said unto Nathan I have sinned unto the Lord and Nathan said unto David the Lord also hath put away thy sin thou shalt not dye Instancing in two Kings of a diverse humour the one putting off his sins by collusion hath them charged upon him and the other charging himself by confession hath them put away Saul hid his sins it was but reason therefore he should find them David discovered his and therefore God so covered them in mercy as they were past finding out This then was the custome of the Law and the Prophets Under the Gospel the same custome hath continued the Prodigal son that express pledge and hostage for mercy did but resolve upon Confession to his dearest Father whose speed embracements and kisses prevented the vocal expression God who saw him afar off heard him also what he said (a) Luke 15.18 within himself and what he said to (b) 21. himself also The prodigal sinned against God to whom it is said against thee onely have I sinned Prodâ—gus peccavit coram Deo cue soli dicitur Tibi soli peccavi c. tam câ—tò veniam an retur ut veniculi adhuc longè posito ocâ—urrit Pater Ambr. lib. 2. de Poenit. cap. 4. and obâ—ined so speedy a paâ—don that while he was yet afar off and but on the way the Father meets him The poor Publican upon his confession fared as well putting up his supplication in the Temple Luke 18.13 14. the contents whereof were O God be merciful to me a sinner and went back to his house justified without making Confession to any other Ghostly Father but onely the Father of Spirits of whom Saint John giveth this assurance that if we confess our sin◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 1.9 he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness why faithful and just rather then kind and merciful seeing forgiveness of sins proceedeth from his bounty not our deserving indeed it was his mercy to annex forgiveness to Confession and his justice to reward that which his mercy promised God is so gracious to promise pardon upon this condition that a sinner confess which condition performed God is faithful and just to make good his promise with actual forgiveness fail not thou him of confession and he will never fail thee of forgiveness Upon these grounds the Fathers direct a Penitent unto God esteeming the confession made unto him of so great value as they seem to make but small account of that which is made to man leaving it as a thing indifferent to be undertaken as the sinner finds occasion But he that praiseth Gold must not be thought to dispraise silver and those Ancients that approve of Confession to God in the first place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
world or life or death or things present or things to come all are yours all ye are Christs and Christ is Gods The greater the tâ—ust reposed in us is the greater is your hope and our account The Charge is ours but the commodity is yours for whose good we are enfeoffed with this power then for any man to slight or disparage the gift will argue either a disesteem of the thing it self or despair to reap any benefit from it rather give God the glory that hath given such power unto men and remember for whose sakes it was given I shall make up this part with the saying of Theophylact Behold with me the dignity of Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in Joan 20. pag. 137. how God-like it is for to God iâ— belâ—ngeth to forgive sins they are then to be honoured as from God Let them be otherwise worthlâ—ss what then They are Ministers of Divine graces Grace worketh by them as it spake by the mouth of Balaams ass for our unworthiness doth not frustrate or hinder grace seeing then grace comes by Priests in that respect let them be honoured Novatian Heresie By this that hath been said it appeareth how much the Church was wronged by Novatus a Bishop in Africk and Novatian a Priest of Rome for those two laid their heads together in the conception of that desperate heresie Spoiling her of this Ministerial power in reconciling Penitents lapsed after baptisme into notorious offences though their repentance were never so sound or soundly demonstrated An opinion begotten upon the severity of those Primitive times wherein the Fathers of the Church however they might believe that the Church had warrant to receive such sinners yet they abstained from the use thereof Non quòd lapsos ad communionem Ecclesiasticam pacem admittendos negarent sed quod nullam ad eos reconciliandos condonandáque delicta jus in Ecclesia esse persidiosè crudeliter asserverarent quod Clavium potestatem Sacerdotibus detraherent D. Petav. Animadvers in Epiphan haer 59. p. 226 227. leaving them to their grief and Gods mercy nor were those Hereticks proscribed by the Church as Petavius informeth us for denying lapsed sinners to be admitted to the communion again but for cruelly and despâ—tefully maintaining that the Church had no right nor authority to râ—concile them Aiunt Novatiani se Domino dâ—ferre reverentiam cui soli remittendorum criminum potestatem reservent immo nulli majorem injuriam faciunt quà m qui ejus volunt mandata rescindere nam cùm ipse in Evangelio suo dixerit Dominus Jesus Accipite c. Quis est ergo qui magis honorat utrum qui mandatis obtemperat an qui resistit Ecclesia in utroque servat obedientiam ut peccatum alliget relaxet haeresis in altero immitis in altero inobediens vult ligare quod non resolvat non vult solvere quod ligavit Ambr. l. 1. de Poen c. 2. and to pardon their offences and upon the point wrested from her Priests the power of the keys The Novatians saith Ambrose tell us how they ascribe this reverence to God as to reserve unto him onely the power of pardoning offences whereas in truth none do him greater wrong than those that go about to repeal his commandments seeing the Lord Jesus himself in the Gospâ—l hath said Receive the Holy Ghost whose sins soever ye remit c. who is it therefore that honoureth him most whether the man that obeyeth or he that opposeth his commandments the Church in both preserves her â—bâ—dience as well in binding as in loosing sin But this heresie in that is cruel in this disobedient and will bind that it may not loose and will not loose what it hath bound And in this way the Latin Fathers set down this heresie but the Greek I know not how truly charge them further as affirming them to cut off such sinners not onely from the society of the Church without hope of reconcilement but from salvation without hope of mercy that those who denied Christ could not obtain mercy So Theophylact. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan adv haer l. 2. tom 1. haer 59. And Epiphanius Novatus brâ—ached this heresie saying there was no salvation but one repentance and he that fell after Baptisme could never after be able to obtain mercy But whether they called the mercy of God into question as they did the reconciliation of the Church may be doubted and it may well be whether Tertullian came home to them in this opinion or no in whom we read Christianos cum his non misceri eos neque congregare neque participare cum Christianis Tertul. contr Nat. l. 1. c. 5. That Christians should not be mingled with such grievous sinners who were to have neither right nor fellowship with Christians following the sharp discipline of the timâ—s wherein such lapsed sinners were made over unto God so Tertulliani temporum disciplina ità firmè observavit Ut ii Deo committerentur i. e. ut post longam quamlibet diuque tractam poenitentiam pacem ab Ecclesia impetrare non possint neque eorum ratio haberetur verùm in perpetuum Ecclesiâ absolutione vel in morte privarentur Gottofredi Notae ad Tert. contr Nationes as after a long and tedious repentance they could not be admitted to be at peace with the Church without any respect unto thâ—m at all but were for ever and at their death also excluded from the Church and absolution saith that learned Civilian who hath of late enriched the Church with another piece of Tertullian and pieced the same with his learned Notes Cyprian being censured for the breach of this discipline and dispensing Ut his qui libellis conscientiam suam maculaverint vel nefanda sacrificia commiserint laxandam pacem putaverim Cyprian Epist ad Anton. and admitting of such who had fallen in persecution and through frailty had incensed unto Idols made his apology for his practice herein The Church in his dayes and the dayes following not onely claimed the power but acted and used the same towards Penitent sinners of all sorts reaching the hand of absolution to such as devoutly craved the same For God maketh no distinction saith Ambrose who hath promised his mercy unto all Deus distinctionem non facit qui misericordiam suam promisit omnibus relaxandi licentiam Sacerdotibus suis sine ulla exceptione concessit sed qui culpam exaggeraverit exaggeret etiam poenitentiam majora enim crimina majoribus abluuntur fletibus Ambr. l. 1. de Poen c. 5. and hath granted to his Priests licence to absolve without any exception but he that hath aggravated in offending let him increase his sorrow for greater sins are to be washed with larger tears whereby we are given to understand that sins in themselves unlike are alike in pardon and if a Penitent distinguish
the sinner and fidelity in the Priest that absolution may be efficacious Now as the sinner is not ever contrite and penitent in shriving no more is the Priest ever faithfull and infallible in pardoning the sentence of the Priest is then in force when grounded upon Gods word and treads the footsteps of the Judge eternal whatsoever sins ye remit that is after the form of the Church Quorum remiseritis peccata scilicet in formâ— Ecclesiae clave non errante remittuntur Bonav in Joan. 29. p. 20. Tom. 1. p. 417. Mogunt 1609. Hoc tamen intelligendum est quando judicium Ecclesiae divino judicio conformatur Lyra in Joan. 10. Supposito hîc in terra debito usu clavis Deus illud approbat in coelis aliter non Idem in Matth. cap. 16. and not with an erring key are remitted saith their Seraphical Bâ—naventure and Lyra limits the confirmation to just proceedings on earth sins are remitted and retained in heaven when the judgment of the Church is conformable to Divine judgment And again Vpon supposition of the true use of the keys God approves thereof in heaven otherwise not And these Caveats need not be entred if the Priest could not mistake herein And Richardus observing the words that they are not whatsoever thou hast a will to bind on earth Non dicit quodcunque volueris ligare sed qâ—odcunque ligaveris Ligat itaque absolvit sacerdotis sententia justa neutrum verò Sacerdotis sententia injusta Rich. de Clavibus cap. 11. but whatsoever thou shalt bind deduceth from thence that it lies not in the Priests pleasure to bind whom he thinks good but as he findâ— just cause and concludeth A just sentence from the Priest bindeth and lâ—oseth whereas the unjust sentence of the Priest is a meer nullity The Scâ—oolmen are seconded by the Canonists As the Mâ—nister or instrument hath no efficacy in operation but as moved by the principal Agent Sicut Minister instrumentum non habet efficaciam in agendo nisi secundum quod movâ—ntur à Principali Agente sic Sacerdos cùm operatur per istas claves instrumentaliter si utitur istis clavibus secundum proprium arbitrium dimittens rectitudinem divinae monitionis peccat Sum. Angel verb. Claves nu 4. Sacerdoti non licet his clavibus uti pro libito suae voluntatis quia cùm operetur ut instrumentum Dei divinam motionem sequi debet aliter peccat Barthol Armill aur verb. Claves n. 6. So the Priest who worketh by those keyes instrumentally If he use these keys after his own appetite and shall omit the just monition of God sinneth saith one of that rank and another much to that purpose It is not lawful for the Priest to use the keys as he please for seeing he worketh as an instrument of God he ought to follow the divine motion else he is out Now what need these Cautions and restrictions that the Priest must be directed by divine monitions if this instrument were infallibly moved by the virtue of the first agent and that advise to follow the divine motion if the keys in his hand were ever and undoubtedly swayed to the right wards These prescriptions are jealous of some eccentricities in the motion of these inferiour orbs and of some tamperings in these lower keys This unanimous consent of School-men and Canonists in this point whether it proceed from the beams of Divine truth or for that they would not throw open the Popes prerogative in Common whom they hold onely to be infallible I cannot say But it may safely be concluded Absolution to be then onely in force when matters are carried with right judgment and no errour committed in the use of the keys 3. Absolution declarative The third property that Absolution from the Priest is declaratory that is not absolving so much as pronouncing a Penitent from God to be absolved As the two Apostles having healed the lame man and the people filled with wonder and amazement had recourse unto them to do them honour they professed that it was not their power and holiness that had made that man whole but that the name of Christ Acts 2.10 12 16. through faith iâ— his name had made that man strong as very shie and fearful of Sacriledge in concealing the theft of Divine honours which the peoples opinion had stollen for them So it is not the holiness or power of the Priest and Minister that remitteth sin but God in the Name and Faith of Christ Jesus The Priest is an Herald making intimation thereof his absolution is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own right pardoning but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrative onely as a special officer of the King of mercy And as Gemini an old Astronomer delivered of the constellations in heaven that they are not the causes of rain winds tempests c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genimi Isag Astron p. 36. apud Petavii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But because observation found such accidents usually coming to pass upon the Cosmical and Acronical rising and setting of such asterismes such effects were ascribed unto them whereas they were not causes thereof but indications giving notice that the times and seasons were now come when such effects come to pass That which the Priest doth is to dispose the Penitent and by the word upon probable signs of sorrow to absolve him which absolution is not a proper act of forgiveness of sin no more then he that brings the Princes pardon can be said to pardon the Delinquent nor hath it any direct necessary or Physical influence in forgiveness of sin but he is onely causa moralis seu concilians whereupon God is said to pardon the Penitent when he seeth him humbled And as a Messenger of the Princes pardon is a mean whereby the prisoner is actually discharged and causa sine qua non a cause without whose message by him deliverâ—d the offender had been still a captive and perhaps executed So oftentimes the Minister is a cause though not of pardoning yet of freeing the sinner and though not of remission yet of the sense and feeling thereof by applying the mercy of God without which the poor sinner might peradventure have been swallowed up of grief Although then the Priests absolution be declarative yet it is not so jejune and leaden as many therefore imagine the same to be for what else are all Juridical sentences determinations and judgments in all kind of laws but the application of a point in law to a matter in fact and a declaration what the thing questioned then is in law and what justice either assertive or vindictive belongeth thereunto Now because the Judge is nothing else but the speaking law and his judgment an applied declaration thereof shall his sentence be therefore infirm because he judgeth according to law or shall the Priests absolution be the less respected because it is grounded upon Gods word denounced in
Penance as the Priest imposeth The disorder of Romish penance and pardon And herein is justly râ—prehended that preposterous course observed in the Church of Rome for whereas in the Primitive Church open sinners were put to penance and after due performance thereof they were reconciled and no discharge nor absolution could be expected from the Minister till all reckonings were ended by the Peniteâ—t It is the fashion in this Church to absolve immediately upon confession Hodiè statim à facta confâ—ssione manus poenitâ—nti imponitur ad communionis â—us admittitur post absolutionem opera aliqua pietatis quae ad carnis castigationem reliquiarum peccatorum expurgâ—tionem faciant injunguntur Cassand Consult Art 11. de Confessione and after absolution to impose the penance and so come in with their after reckoniâ—gs And what is this but as some of the Ancients have observed first to loose and afterwards to bind Putting herein as that Ecebolius of the times La Romana perversità pone il carro inami alli Bovi prima concede la remissione poi impone l'opere di penitenza quali dourâ—bbono procedere dal Pentimento cosi molto più precedere la remissione Marc. Anâ—on de Dominis Predica in Londra appresso Gâ—ovanni Billio 1617. and Renegado Spalatio once observed the cart before the horse first conferring pardon and afterwards impose the work of Penance which ought before to proceed from the Penitent and much more to precede Remission But not the least wrong committed against the just use of the keys is in making the absolution of the Priest a Sacramâ—ntal act conferring grace by the work wrought and that absolution issuing from the Priests lips striketh such a stroke Absolution not efficacious ex operato that by virtue thereof attrition doth become contrition As much as if they had said that a sorrow arising from a servile fear of punishment and such a fruitless Repentance as Judas carried to hell with him may by virtue of the Priests absolution bâ—come a godly sorrow working repentance to salvation not to be repented of which must needs proceed from a secret and mysterious kind of operation in the absolution it self when as sorrow conceived upon dread of punishment and that may be found in wicked Cain as well as in righteous Abel shall be changed into such a sorrow as ariseth upon an hatred of sin upon an apprehension of Gods displeasure and his abused mercy that his gifts are slighted and virtuous exercises too much neglected which is a filial sorrow and proper to such which are sealed by the Spirit to the day of adoption It cannot be conceived the great harmes that fall out upon this Spiritual cosenage which flattereth and milketh sinners that although they bring not perfect repentance D'attrito si fâ—cci subito contrito cioé che se bene non há il vero perfetto pentimento d' suoi pâ—ccati má un certo picciolo lâ—ggiero per timor solamâ—nte dâ—l dâ—vin castiâ—o non per odio dei peccato con l'assolutione Egli goda il beneficio della remissione tanto quanto se egli havesse il vero perfetto pentimento col vero odio del peccato Predica supra pag. 47. but a light and small sorrow conceived upon fear of punishment and not upon hatred of sin pieced with absolution they shall obtain remission of sins in as ample manner as if they had brought all the sorrow in the world and their repentance had been as compleat as might be accompanied with a very hatred of sin Is not this to dandle sinners in their evil way And as for that temporal punishment which is supposed to remain for the Priest to inflict and to afflict the sinner either a formal penance or a Papal indulgence shall strike off that likewise A plausible doctrine for those that would live after the flesh that sin may be pardoned without hatred of sin that sorrow in it self imperfect by virtue of another mans help may be perfected That there lies such virtue in absolution as to qualifie persons otherwise indisposed to reap the fruit thereof for what sinner would stand so much upon contrition if attrition would serve the turne or earnestly repent if such a small or crude sorrow might be accepted I may not well stay any longer upon this abusive part of the keys And at the length soit peu soit prou as the French-man speaks be it little or much I have God being my help absolved this point the Ministery of the keys being no small part of our Sacred Function and with what success I had rather the judicious Reader suppose then make the relation my self it being a matter not usually or at least not methodically unfolded by your ordinary writers Conclusion By all this that hath been said you may discerne how powerful and usefull the keys are how far forth they conduce to remission of sin by the act and benefit of absolution promised Matth. 16.19 and accomplished John 20.23 Now little or no use can be made hereof except the sin and inward contrition for the same be discovered by some sensible demonstrations And no sins either for number or greatness are excepted from absolution Christ teacheth us to forgive till seventy times seven which amounteth to (a) 490 times accounting as it ought to be a Jubilee to consist of 49 years not 50. Psal 40.12 Orat. Manasseh Luke 4.27 Qualities requisite in such that desire to be relieved by the benefit of the keys ten Jubilees of pardon and we have example of one whose sins were more in number than the hairs of his head and of another whose were more than the sands of the sea that obtained pardon Yet as Christ saith There were many Lepers in Israel in the time of Elizeus the Prophet and none of them were cleansed save Naaman the Syrian So many sins there be and many sinners there be and none remitted except they be of the Quorum remiseritis by God or the Ministery of his Priests You may perceive by what hath been discoursed that many things are required to remission oâ— sins The Priest may do his devoir yet the absolution may not close except the Penitent stand rightly disposed The party then rightly qualified 1. he must be within the house or family to whom the keys belong for what have Priests to do to judge those that are without It is required then that he be within his jurisdiction that is to say a member of the Church and a believing Christian Exod. 26.34 In the Law the Propitiatory was annexed to the Ark to shew that they must hold of the Ark as Gods people that would be partakers of the propitiation for their sins Remission of sins being sors sanctorum dos ecclesiae the inheritance of the Saints and dowry of the Church 2. Also he that would claim any benefit of the keys must be repentant for in Christ's