aliquam negligentiam seu oblivionem vel malevolentiam abscondisti liberet te Deus ab omni malo hic in futuro conservet confirmet te semper in omni opere bono perducat te Christus Filius Dei vivi ad vitam siae fine manentem Confitentium Cerem antâ—q Colon. 1530. present and to come which thou hast committed before him and his Saints which thou hast confessed or by some negligence or evil will hast concealed God deliver thee from all evil here and hereafter preserve and confirm thee alwayes in every good work and Christ the Son of the living God bring thee to the life which remaineth world without end After this form are conceived all the Absolutions prescribed for use in the Liturgy of our Church as savouring of more modesty and less superciliousness and that none of Gods glory might be thought to cleave unto the Ministers fingers for instance In the general absolution upon the confession of sin at the entrance of Gods worship He pardoneth and absolveth all such as truly repent them of their sins Forms of Absolution in the Church of England and unfeignedly believe his holy Gospel wherefore we beseech him to grant us true repentance c. And after a general confession of sins premised by the Communicants the Minister or Bishop if present turning himself unto the people saith Almighty God our heavenly Father who for his great mercy hath promised forgiveness of sins to all such which with earnest repentance and true faith turn unto him have merey upon you pardon and forgive you all your sins strengthen and confirm you c. And at the visitation of the sick the sick party having confessed any weighty matter wherewith his conscience is troubled the Priest absolveth him after this sort our Lord Jesus Christ who hath left power to his Church to absolve all sinners which truly repent and believe on him of his great mercy forgive thee thine offences and by his authority committed unto me I absolve thee from all thy sins in the Name of the Father c. By all of which it is evident how much the Church attributeth to prayer and Divine authority in this ministration A third Ordinance whereby the Minister remitteth sins 3. By the Sacraments Sacrament a non excludimus quae verbo tanquam sigillo regio appâ—ndi solent Masar de Minister Anglic. l. 5. c. 10. pag. 635. Acts 2.38 Acts 22 16. â—ur Baptizatis si pâ—r hominem peccaâ—a dimiâ—â—i non licet in Baptismo utique remissio peccatorum omaium est Quid interest utrum per poenitentiam an per Lavacrum hoâ— jâ—s sibi datum sacerdotes vendicent unum in utroâ— Mâ—aistâ—rium est Ambr. l. 1. de Poen c. 7. is in dispensing the mysteries of God the holy Sacraments and these added to the word of God render the pardon under seal the more to confirm and quiet a distracted Conscience for of Baptisme it is evident Repent saith Peter and be baptized every one of you in the Name of the Jesus Christ for the remission of sins And now why tarriest thou saith Ananias unto Paul arise and be baptized and wash away thy sins And the Nicene Creed I believe one Baptisme for the remission of sins Upon which ground Saint Ambrose questioned the Novatians that baptized and yet acknowledged no power in the Church to remit sins Why baptize you if sins may not lawfully by man be forgiven assuredly in Baptism there is a pardon for all offences What difference is there whether Priests claim this power as given unto them in the reconciling of Penitents or in the washing of Baptisme The Ministery in both being one and the same So for the holy Eucharist that lively mirror of our Saviours passion wherein Christ is crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before our eyes wherein the Bread is broken and delivered in token that his body was broken and his merits given unto us wherein the Bloud of the new Testament is shed for many for the remission of sins Matth. 26.28 Now the virtue annexed to these Blessed Sacraments which are seals of the Promises of the Gospel as the Censures are of the threats is from God whose Sacraments they are and not from man who is but the Minister thereof From his side flowed the bloud and water and because both rise from that spring they have both this power Herein is no power for man where the grace of the Divine bounty prevaileth saith Ambrose It is one thing to baptize by the way of Ministery Nulla in his hominis potestas est ubi divini muneris gratia viget Ambr. suprà and another thing by the way of power saith the Oracle of Hippo the power of baptizing the Lord retaineth to himself Aliud est baptizare per Ministerium aliud per potestatem sibi tenuit Dominus potestatem baptizandi servis Ministerium dedit Aug. tract 5. in Joan. the Ministery he hath given to his servants And that School-man argued not amiss that framed this conclusion thence To baptize inwardly and to absolve from mortal sin are of equal power Paris potestatis est interiùs baptizare à culpa mortali absolvere sed Deus non debuit potestatem baptizandi interiùs communicare ne spes poneretur in homine Ergo pari ratione nec potestatem absolvendi ab actuali Alex. Halens sum part 4. Qu. 21. Memb. 1. But God ought not to communicate the power of baptizing inwardly lest any hope should be placed in man therefore by the like reason ought he not to commit the power of absolving from actual sin unto any To conclude this point touching the Sacraments Cyprian or the Author of the XII Treatises De Cardinalibus operibus Christi writeth thus Forgiveness of sins Remissio peccatorum sive per baptismum sive per alia Sacramenta daretur propriè Spiritûs Sancti est ipsi soli hujus efficientiae privilegium manet Cypr. tract de bapt Chr. whether it be given by Baptisme or by other Sacraments is properly of the Holy Ghost and the privilege of effecting this remaineth unto him alone So much for the third mean wherein the power of the keys is exercised viz. in the due administration of the Sacraments 4. By excommunication ecclesiastical censures The fourth and last thing wherein the power of the keys is discerned consisteth in the interdictions and relaxations of publick Censures Therefore Divines refer the promise of the keys made unto Peter Matth. 16. to the Ministery and Preaching of the Gospel Illa deligando solvendo Petro facta promissio non aliò debet râ—sâ—â—â—i quâ—m ad vâ—â—bi ministerium locus Matth. 18. ad disciplinam excommunicatioms pâ—rtinet quae ecclesiae promissa est Calvin Instit lib. 4. c. 11. Sect. 1 2. and the mention of the keys to be granted again Matth. 18. to Ecclesiastical discipline and excommunication The censure of the Church is
hour of death from Anselme Some sins are specially and by name to be rehearsed in confession The nature and quality of those sins described and determined p. 179. CHAP. VIII Of the Confessary or Priest that receiveth confessions and his authority for the same Divided into two Sections p. 208. SECT I. The vulgarly disesteem of the power of Absolution in the hand of Priests Keys diverse Of 1. Authority 2. Excellency 3. Ministery The office of the Ministerial key in discerning and defining Ecclesiastical and conscientious Consistories The gift of Science in the Priest not properly the Key but the Guide Absolution a judicial act Magistrates spiritual and temporal distinguished in their jurisdiction and ends Bonds of sin culpable and for sin penal Satisfaction expiatory vindictive God for giveth sins properly and effectively The Priest by way of application and notice as also dispositively qualifying by his function sinners for the same in which he proceedeth as a subordinate cause both declaratively and operatively The priority of binding and loosing on Earth to Heaven in respect of the sensible apprehension in the Penitent not of the purpose and operation in God Power of Absolution primitive in God in his Ministers derivative and delegate A Penitent absolving himself by the finger of Gods Spirit in what sense The power of binding in the Church rather privative than positive and declarative onely p. 211. SECT II. Peter seised of the keys to the use of the Church â—ower of Absolution conferred and confined unto Priests â—aicks usting the same not in case of office but necessity and where they are the parties grieved Bonds of the soul and sin onely loosed by this key The accomplishment and actual donation of this power God remitteth by the Churches act The form of Priestly Ordination Heresie of the Novations denying in the Church power to reconcile Penitents Seed and bellows thereof austerity of those times Absolution in the Priest not absolutely efficacious but as relating to conditions in the Penitent The Priest not secured from failing in the act of absolution The erring key Priestly absolution declarative and demonstrative and in a moral sense energetical Judgments forinsecal are applied declarations of the Law to the fact Absolution a Ministerial act but powerful and judicial but not Soveraign nor despotical The spirit of judgment to discerne and determine how necessary for Priests in the act of absolution Fathers making Priests Judges of the Conscience The exercise of the keys 1. In the word of reconciliation 2. In Prayer ancient forms of absolution expressed in a deprecative manner not indicative 3. In the Sacraments 4. In interdictions and relaxations of publick censures Keys abused at Rome dangerous to Soveraign Majesties and Republicks The superciliousness of Roman Priests in usurping upon Divine right subjecting the power of forgiveness in God to their arbitrements Their preposterous way in absolving first and afterwards in enjoyning Penanâ—â— The feigned virtue of absolution Ex opere operato destructive of Piety and penitency Conditions requisite in the Penitent to be relieved by the keys and lawful use of Absolution p. 239. CHAP. IX Paternal affection in the Confessary Good for sheep if the shepherd know their diseases Medicinal Confession The grief better healed when clearer opened Ghostly counsel of great importance to a Penitent Great care in the choice of a discreet Confessor Rome's rigid Tenet Absolution denounced by any Priest besides the Ordinary to be invalid The inconveniences thereof The Parochial Priest not to be deserted without just cause and the same to be approved by the Diocesan p. 282. CHAP. X. Many positive precepts without fixed times The practick for times and seasons left to the Churches arbitration Times necessary for Confession when particular persons and consciences are perplexed Times convenient for all Christians 1. When visited with desperate diseases 2. Vpon the undertaking of solemn actions and exploits accompanied with danger and meeding special help from God 3. Vpon the receiving of the blessed Eucharist before which Confession to the Priest is alwayes Convenient and sometimes necessary and the neglect thereof in some cases damnable p. 295. CHAP. XI All convenient secrecy apprimely requisite in the Confessary Suspicion of discovery a great enemy to confession Sins already committed with expressions of grief to be concealed The Schoolmen bringing sins de futuro to be committed within the compass of the seal The damnable doctrine of the Jesuites that Treasons and Conspiracies yet plotting against Church or State and confessed to the Priest ought to be shut up in privacy The odious consectaries and inconveniences thereof Examples of sundry Confessors revealing treasons detected in Confession The preservation of Prince Church or State to be preferred before the secrecy of the Seal Sins opened in confession the concealment whereof complieth not with the Priests fidelity to his Prince and Countrey to be discovered Marriage in the Clergy no prejudice to the lawful secrecy of the seal especially if the penalty of the old Canons against the violaters thereof should be revived p. 300. CHAP. XII An Historical relation of the Canons and Constitutions of the Church of England concerning Confession and the practice thereof by some of the chief Members in the same p. 312. OF CONFESSION OF SINNE ΠΡΟΘΕΩΡΙΑ BE perswaded industrious Reader to stand a little at the Gate and receive this light in the Porch lest a scandal may be taken where none is given The subject the Author of this ensuing discourse treateth upon is a duty of late times laid aside and which through the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sluggishness of our devotion hath waxed old as it were and wasted it self but now beginneth to peep out from under a cloud of many abuses Inertiâ Caesarum quasi consenuit atque decoxit nisi sub Trajano Principe movet lacertos c. Florus Prolog histor and the sinews thereof requickned with spirits and motion as the Historian said of the decayed Empire of Rome And because the practice thereof is no whit plausible to flesh and bloud it is likely to be opposed by all such that are not guided by the Spirit He foreseeth also that some though otherwise well minded may herein be contrary-minded which may well come to pass by not looking narrowly into the duty it self covered under a mass of inordinances and thereupon crying down the duty because of the abuse But his hope is they will be better perswaded when they shall perceive the same to be defecated and disabused The matter it self is of no small importance and conducing to Repentance for sin and Remission And herein a great and learned Antiquary said truly that the chiefest point of the Ecclesiastical state and function is taken up in Repentance it self Ecclesiasticae rei functionisque praecipua pars poenitenliâ ejusque usu administratione continetur Dionys Petav. animadvers in Epiphan haeres 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 1.10 the use and administration thereof His care hath
generis utilitati communique faluti consuleret quorsùm caeco pedes claudo oculi nisi ut commodet ille oculos commodet ille Pedes Canaliculâ—m te fecit ille qui fecit noâ— cisternam Columb Noae pag. 13. Jos Hall Rever Epis Exon. for to what purpose did our bountiful God command these gifts to come down from heaven in a full showre but for the common profit and salvation of mankind why hath the blind his fâ—et and the lame his eyes but by mutual help and lending to supply their own wants in good sooth thy Creator hath made thee a conâ—uit for conveyance not a cistern for inclosure as our English not Seneca now but Chrysostome preached Recourse then must be had to each several Officer pro re nata as the subject matter shall require No man asketh of the hand to see or of the foot to hear or of the ear to handle if thou need Spiritual gifts repair unto the Lords Stewards if healing of spiritual diseases apply thy self to the Lords Physicians if to be restored to the lost savour of God address thy self to those that have the word of Râ—coâ—ciliation thou seest good Reader whither this discourse tendeth to send a Penitent with his sins in his mouth unto a Priest who by reason of his place is to take notice thereof as in its place shall more fully appear Now onely for the lawfulness and practice thereof we are to see what countenance the Scripture Divines Ancient and Modern lend thereunto When John appeared in the wilderness preaching and baptizing there the people flock'd in such abundance Mat. 3. that the Cities and Villages seemed to be desolate the wilderness replenished from Jerusalem the head City and Juda the head tribe they resort unto him and were baptized confessing their sins to him no question that baptized them The Preaâ—hers text was Repentance and his ministring of Baptism conduced thereunto so near is the resemblance and affinity between Baptism and Repentance that by the one is somtimes meant the other and both have the promise remission of sins The people submitting thenselves to be baptized confessed their uncleanness when John saw that Christ would be baptized he admired as knowing of no cause he had so to do there was no spot in him that needed to â—epurged with this Laver which occasioned him first to forbid him as if he should say The whole need not this Physick this Bath is for the diseased and this Hospital for the weak and sickly and then to propose this Question I have need to be baptized of thee and comest thou to me q. d. I have need thou hast none I have need of thee thou hast none of me but for this people they have need Therefore as under the Law the offender brought his trespass offering unto the Priest thereby implying his sin Testimonium peenitentâ—â—e fuit haec confessio Calvin so did the people confess their sins by being baptized into the remission of them no less than a man should confess his felony in suing to his Prince for a pardon Besides this act of theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made a vocal expression of their sins for no less do the words import not intimating but expressing as the sinner did over the Sacrifice the sin that he had done and so did they upon their baptism the sins that they had committed and that not in a general way how they had sinned Quod cujusque est etiam proprium alicui esse dicitur and were sinners for that upon the matter is nothing now because non posse non peccare not to be able to refrain from sin is a heavy yoke upon the necks of all the children of Adam that we may safely give the lye to him that shall say he is without sin this infirmity being as proper to our corrupt nature Aliud est agnoscere se peccatorem aliud peccata sua alicui consiteri Bellar l. 3. de Poen c. 3. p. 1360. as to laugh and be reasonable to our pure then for a man to confess I am a sinner is no more as the world now goes with him than to say I am a reasonable or a smiling creature But 't is one thing for a man to acknowledge himself to be a sinner and another to confess his sins unto another Sins were then rehearsed unto John not after a general fashion but with specialty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so much the article imports their sins that is such as every man had committed in particular and which for the present stuck upon his Conscience As we say of Merchants coming to a Faire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.45 they opened their wares meaning such special traffique as each particular Merchant traded in And as the Believers are said to sell their possessions and goods that is such as every one was peculiarly seised of And those that used curious arts to burn their books before all men that is such wherein each singular man was studied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 19.19 So they confessed their sins that is such as they had done not that they were sinners onely Non simpliciter fatebantur peccata sed sua ipsorum peccata prout alii ebrietati alii luxuriae alii avaritiae alii irae alii hypocrisi dediti magìs erant haec ipsa in quae labebantur alii aliter illâ etiam proprià confessione exprimebant Beaux-amis Harmon Tom. 1. pag. 394. but their sins and that not in general termes but distinctly this man his drunkennesse and that his whoredome and a third his covetousnesse and a fourth his hypocrisie and so in order such offences whereof they were especially guilty and in their Consciences stood convicted Acts 19.18 The Syriack Paraphrast tendreth the same expresly thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multi de illis qui crediderunt venichant annunciabant delicta sua id quod fecerant confitebantur N. T. Syr. Viennae impress Widmanstadii operâ A. D. 1555. The first Christians that came to Confession were the believing Jews and Greeks that dwelt at Ephesus that came and confessed and shewed their deeds Paul having been at great pains in his Ministery at Ephesus in baptizing perswading and disputing both in the Synagogue and in the School of Tyrannus it pleased God to countenance and confirme his labours with miracles performed not only by the immediate hands of Paul but by such utensils that were taken from his body and applied unto them that were vexed with diseases and unclean Spirits and they were cured insomuch that certain Conjurers observing in whose name and power the Apostle had wrought all this presumed to take that sacred name into their profane mouthes to call over those that were possessed thereby easing them but pulling the misery upon their own heads foolish Charmers freeing others from the Devil and themselves becoming his prey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉
Authority The Godly-learned Bishop Lakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. Lakes Serm. at Greenwich upon Psal 32. vers 5. p. 139. who hath left a name behind him as a precious ointment and a light whose lustre is still with us taught the same Doctrine before the same Royal Audience in these words Our Church doth not condemn Confession as simply evil and therefore in its Liturgie hath restored it to its native purity onely it were to be wished that so far as the Church allows it we would practise it for I am perswaded that many live and dye in enormous sins that never made any use of it nor received any comfort from the power of the keys the confessing unto the Lord doth not exclude confessing unto man so the due limitation be observed The next is he who is now clothed in white rayment Bishop White Praefat. ad R. Archiep. Cant. prefixed to the book of the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath challenged from Nazianzen not to be the onely Divine as he from him not to be the first who before his last and useful Treatise of the Sabbath in his Preface inscribed to the most eminent Star in our Churches Horizon and the highest Watchman in her Tower amongst others hath this direction There might also be a profitable use of some private form of Pastoral collation with their flock for their direction and reformation in particular spiritual duties such as was private Confession in the ancient Church These Fathers are gathered to their Fathers Our Church hath these lamps yet burning and long may they last that follow First our Christian Antiquary Bishop Usher L. Primate of Ireland Ans to the Jesuites challenge pag. 81 82. the L. Primate of Armach who upon that exhortation made in the Service-book of the Church saith thus It appeareth that the exhorting of the people to confess their sins unto their ghostly fathers maketh no such wall of separation between the ancient Doctors and us but we may well for all this be of the same Religion they were of Again Id. â—bid pag. 88. No kind of Confession either publick or private is disallowed by us that is any way requisite for the due execution of that ancient power of the keys which Christ bestowed upon the Church And again Neither the Ancient Fathers nor we do debar men from opening their grievances unto the Physicians of their souls either for their better information in the true state of their disease or for the quieting of their troubled Consciences and for receiving further direction from them out of Gods word both for the recovery of their present sicknesse and for the prevention of the like danger for the time to come which doctrine he learnedly asserteth and vindicateth from the fringes and dregs of Popish mixture and superstition The grave and godly Prelate My Lord Bishop of Duresme Bish Morton Appeal l. 2. c. 14. who well knoweth in Polemical differences between the Reformed and Roman Churches to separate the Chaff from the Corn stateth the question concerning confession thus It is not questioned between us whether it be convenient for a man burthened with sin to lay open his Conscience in private to the Minister of God and to seek at his hands both counsel and instruction and the comforts of Gods pardon But whether there be as from Christs institution such an absolute necessity of this private confession both for all sorts of men and for every particular sin known and ordinary transgression so as without it there can be no remission or pardon hoped for from God and so reduceth the difference betwixt Protestants and Papists unto two heads 1. of necessity 2. of possibility thus The Papists impose a necessity of confession absolute de jure Divino of all sins with all circumstances which is a tyrannie and impossible and a torture to the Conscience The Protestants do acknowledge saith he the use of private confession but with a double limitation and restraint 1. the first is the foresaid freedom of Conscience 2. the second is the possibility of performance by all which passages that great Scient Man doth not remove confession but certain errors crept in of late from the same as namely in that it is averred 1. to be of divine institution 2. of absolute necessity 3. extending to all men all known sins and all circumstances 4. and that it must be taken as a necessary mean either in deed or desire for the remission of sins which tares sown in the field his Lordship would have discerned if not separated from the duty it self the continuance whereof he alloweth and prescribeth Bishop Mountagu B. Montagu Appeal pag. 299. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath asserted this doctrine usque ad invidiam of whom we may reckon not as a witnesse but Confessor also because he hath written thus It is confessed that private Confession unto a Priest is of very ancient practice in the Church of excellent use and benefit being discreetly handled we refuse it to none if men require it if need be to have it we urge and perswade it in extremis we require it in case of perplexity for the quieting of men disturbed in their Consciences I know not of what latitude in some mens conceits Popery is for censuring these words as a smack thereof for he approves of it if discreetly handled imposeth no more need thereof than to such as need it urging it not by constraint but by inducement and perswasion and that not upon all men but upon such as are disturbed and perplexed in Conscience and not of all sins but such as lie disquietly in the bosome Great parts are as often envied and traduced as admired especially when men of small parts usurp the censure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. l. 1. p. 215. A wise and learned man contents himself with one onely meet Auditor and approver and if he meet not with so much quiets himself in his own worth and Conscience in the testimony whereof there is more solid comfort than in the vain applauses or reproches of a sandy multitude In the book well known by the Practice of Piety we read such directions in this present behalf Practice of Piety which sincerely performed were the practice of piety indeed and they are as followeth In a doubtful title thou wilt ask counsel of thy skilful Lawyer in peril of sickness thou wilt know the advice of thy skilful Physician pag. 762. and is there no danger in dread of damnation for a sinner to be his own Judge and a little after Luther saith Pag. 763. That he had rather lose a thousand worlds than suffer private confession to be thrust forth of the Church Occulta confessio quae modò celebratur etsi probari ex Scripturis non potest miro tamen modo placet utilis immò necessaria est nec vellem eam non esse immò gaudeo eam esse in
above was very sweet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenaus Deipnâ—s lib. 2. pag. 43. but that which remained at the bottome very salt and brinish some things flow good therein but the Roman dregs are bitter And for the better discovery thereof we must look over the same again and handle three things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 openly and distinctly Punctìm agendum non precariò 1. The institution thereof by whom and of what authority it is 2. Next the necessity thereof how far forth it is required and what danger may arise upon the abuse and discontinuance thereof 3. And lastly the extent whether all sins and the circumstances of each sin fall under the verge and charge of confession The consideration of these points will give great light to descry the misdemeanours in the practick thereof SECT I. The Contents The Decrees of the Tridentine Council for Divine right and authority of Confession The Anathema's held too severe by some moderate Romanists Publick Exhomologesis vilepended by those Fathers The School-mens faintness in resolving for the divine institution of Auricular Confession The Canonists plant the same upon the universal tradition of the Church Divines siding with the Canonists Oppugners of Auricular Confession in former ages Pretences of Divine authority from places of Scripture examined Different proceedings in the Court of Conscience from earthly Tribunals Special cognizance of all sins not a necessary antecedent at all times to Priestly Absolution God pardoneth many sins immediately never spoken of to a Priest Difference of Popish Divines concerning the matter and form in Penance prove to be no such thing as Sacramental confession which reacheth not higher than the Lateran Council Confession of sin of the same institution as Repentance is Divine institution manifold In what sense Confession may be said to be of Divine institution THe Church of Rome or the most in that Church father this imp upon Christ himself and the institution thereof from no meaner an Author thereupon make it a principal part of a special Sacrament which they call the Sacrament of Penance and they have so strong a fancy that it is a Sacrament and because it is so or rather because they will have it so it must be a divine ordinance and of Christs institution Indeed if Confession did justly deserve that title and inscription of a Sacrament we should not stick to give unto God the things that are Gods it being a Maxime in Christianity that the Sacraments of the Church are of Divine institution all the doubt is whether Confession can assume so much justly unto it self as to be the essential part of any Sacrament or no and in this Inquisition we are to take these steps The first to enquire whether private Confession of sin appear to have been any where instituted by Christ And again if it may be demonstrated from the word of God that there is any such Sacrament ordained by him whereof private confession sustaineth such a part as is reported in the Church of Rome For the first it is very true the lawful use thereof depends upon the Institution for God forbid but that his Institutes should be followed and his precepts duly observed It is good yea very good saith Terâ—ullian that God commandeth Bonum atque optimum est quod Deus praecipit audaciam existimo de bono Divini praecepti disputare neque eniâ—â— quia bonum est idcircò auscultare debemus sed quia Deus praecepit ad exhibitionem obsequii prior est Majestas divinae potestatis Tertâ—l de Poen c. r. I hold it impudence once to dispute and question the goodness of Divine Precepts nor ought we to hearken thereunto because it is good but because God commandeth the Majesty of his power must conduce to the performance of our duty With God is the authority to command and with us the glory of obedience The onely doubt iâ— if God instituted any such thing and that mans inventions are not taught for Divine precepts The Council of Trent that popish Cynosura hath decreed Auricular Confession to be of absolute necessity from ordinance divine Dominus Jesus Sacerdotes sui ipsius vicarios reliquit tanquam praesides Judices ad quos omnia mortalia crimina deferantur qui pro potestate Clavium sententiam pronuntient Constat Sacerdotes judicium hoc incognitâ causâ exercere non posse Concil Trid. cap. 5. de Confes and the Institutor Christ who by investing his Apostles with the power of the keys then created this Court of conscience submitted all sinners to this jurisdiction gave the Priests power to hear and determine of all and all manner of sins and the people a command to accuse and lay open the least sinful actions and fractions before these Judges whom he hath made Lord Keepers of this privy seal where the proceedings for the trial of sins and punishments thereof are carried exceeding privately And that God hath not commanded nor doth the Church now a dayes require open confession and open penance Non est hoc divino praecepto mandatum nec satis consultè humanâ aliquâ lege praeciperetur ut delicta praesertim secreta publicâ essent confessione aperienda Concil Trid. lb. and it would be an inconsiderate act to injoyn the same by any humane Law Out of which Decree have been hatched these Anathema's Si quis negaverit Confessionâ—m Sacramentalem vel institutam vel necessariam esse jure divino Can. 1. The first against all such as shall deny clancular confession to have been enacted by Divine authority or not to be necessary upon the same ground The second fulminates against those that shall gainsay such a Confession as necessarily required for the forgiveness of sins Si quis dixerit ad remissionem petcatorum necessarium non esse jure divino confiteri omnia singula peccata Can. 2. however they may approve thereof for the instruction and comfort therein and believe it of old to have been observed that CANONICAL satisfaction might be imposed The third Ban is upon those that affirm the Confession of all sins as the Church observeth to be impossible Si quis dixerit confessionem omnium peccatorum qualem Ecclesia servat esse impossibilem traditionem humanam à piis abolendam c. Can. 3. and that it is but a humane tradition and to be abolished This is the doctrine of that Councils Caâ—ons and Decrees Where had those Fathers been as ready to prove as reprove and to confirm as Censure what they Anathematized sure their thundrings would have been less and lightnings more Nor would the Divines of Lovian and Coloign then assembled have desired more moderation in those Prelates Cavendum Patribuc nè adversariis materiam praebeant ea objiciendi quae Theologis non promptum sit refellere quin potiùs eâ moderatione utendum tam in doctrina quà m in Canone ut Catholicis ipsis offensioni non sint Hist
for if it appear that the Priest is not constituted a Judge in this case then there will lie against him exceptio fori and a sinner may 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 juxt a causae cognitionem pronunciatur prout bona vel mala est Ministerium verò Evangelii mandatum habet annunciandi impartiendi alienum bencficium 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 igitur deictum meum cognitum feci Deo non neccssaria 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 haberi potest absque illa enumeratione 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 Ambassador 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 commemorandum 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 cognitio peccatorum sed qualis quanta necessaria est ad curationem salutem Poenitentis haec enim hujus judicii finis est Canns 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 may 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 to 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 the knowledg of all sins is not so necessary to this spiritual Judge and so the first link in the chain is broken But suppose a confession so exact and an enumeration of sins so scrupulous as Rome willeth were thought necessary what if the Judg proceed not to sentence according to the right opening of the case We make no question of the Judges authority we suspect his sincerity and there is great difference between authority to do a thing and infallibility in the doing of it Now his sentence is right and ratifyed in heaven when he proceeds according to evidence but it is not infallibly certain that he shall
ever do so and we cannot imagine any erroneous sentence to be confirmed above sine Coeli infamia without dishonouring the Supream Judg. And that sometimes the Priest is out the School distinguishing of the erring key confirmeth for what need to distinguish of the erring key if the key never erreth therefore Lyra hedgeth him in and tells him that his sentence is allowed of by God Hoc tamen intelligendumest quando judicium ecclesiae divino judicio conformatur Lyr. in Ioan. c. 20. When the judgment of the Church is conformable to his Never any simple Priest hath been so arrogant as to assume this priviledge to be infallible the claim whereof the high-Priest at Rome hath made his prerogative but what will you say if the Pope hath erred and that in this present business of absolution and eke in his own case Read this ensuing story you that are devoted to his chair and tell me how you like it Popes have power to make choice of their Confessor of whom they please and there was a Pope perceiving his life to draw to an end Capellano suo authoritatem Apostolicam contulit se absolvendi sub plenaria remissione ut fieri solet in anno Jubilaeo that committed to a Chaplain of his own Apostolical power to absolve with plenary authority as in the year of Jubile By virtue whereof after confession made he received absolution and so departed this life Not many dayes after he appeared to his Chaplain with a heavy look and in a mourning weed and being demanded If he was the late Pope answered yea also the Chaplain desiring to know why he was so dejected in countenance and clothes for that quoth the Pope I am adjudged to eternal death Is it possible replied the Chaplain since upon thy confession thou receivedst the benefit of plenary absolution it is even so said the Pope Supremus judex absolutionem illam ratam non habuit Spec. Exempl dist 9. Sec. 30. because the highest Judge would not ratifie that absolution The Relator tells us how by this apparition God would let us know that if it be so in the green wood and top of the Church we should consider what may fall out in the dry and under branches thereof where there is less authority that although God and the Pope have but one Consistory yet they are not alwayes of one mind and if Christ confirm not in heaven the sentence of his Vicar on earth we may well doubt if every Sir John's absolution discharge us before God and if the Popes keys may erre in his own case we may suspect their integrity in other mens and so we see the second link in this Sorites is feeble and apt to be broken For all this let it be granted that sins must be fully opened before the Priest can proceed to Sentence and that he could not proceed amiss in the sentence of absolution and pardon yet except God had made over the hearing of all sins unto his Priests Illa potestas remittendi peccata non ita intelligenda est data Sacerdotibus quasi Deus se eâ abdicarit eam prorfùs transtulerit in Sacerdotes ità ut in absolutione non Deus sed Sacerdos remittat peccata Chemnit Exam part 2. p. 176. and reserved none to himself as not minding to be troubled about any such matters and had resolved neither to forgive the sin nor give the audience but to such onely as the Priests have remitted the argument would be the more impregnable But if our God be contrary minded as sure he is having shut out no sins from his gracious audience and is of so quick an ear as to hear the very desires of our hearts and so swift to mercy as to prevent oral Confession with a pardon how loosly doth this reason hang The present Greek Church upon confidence hereof addresseth her self unto God for a pardon even for those sins which upon some causes were left out in Confession Thus writeth their late Patriarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierem. Patr. Constant ad Tubing Resp. 1. c. 11. Whatsoever sins the Penitent for forgetfulness or shamefastness doth leave unconfessed we pray the merciful and most pitiful God that those also may be pardoned unto him we are perswaded that they shall receive a pardon of them from God thus he God then remitteth sins never confessed to a Priest and ofttimes retaineth sins that are confessed for the Priests sentence is not alwayes agreeable with his nor of the same latitude and extent God remitting whomsoever the Priest assoileth if he proceed aright and many more besides and retaining whose sins soever he retaineth and many millions besides Thereupon Scotus observeth that the words of this Commission are not precise that is whatsoever you remit I remit also and no more and whatsoever you retain I retain and that onely For that many more sins are retained by God over and above those which the Priest retaineth is evident The Priest onely retaining such which are detected Illud verbum Quorum retinueritis c. non est praecisum non solùm enim illa retenta sunt à Deo peccatori ad poenam quaeretenta sunt à Sacerdote quia Sacerdos noa retinet aliqua nisi aliquo modo sibi accusata sed signis indebitis poenitentiae tamen illa quae nullo modo sunt ostensa Sacerdoti Deus retinet ad vindictam Gehennae Ergò nec istud verbum Quorum remiseritis c. erit praecisum in such a confession whereof there are apparent signs that it proceeds not from a penitent heart in such cases where a sinner shall confess his sins and express no sorrow for the same like those Qui peccant publicant sin and glory in their sin wherein the Priest doth not absolve that is he retaineth and reserves for future sorrow or punishment Now God retaineth those that draw nigh to himself and the Priest with their lips but are far from both in their hearts God I say retaineth these and all those likewise that are not known to the Priest if they be not repented of to be punished in hell fire So for the other member viz. remission of sins If more sins be retained by God than are by the Priests it followeth that more sins are forgiven by God than are by Priests also for be it far from us to think that God shall be more strict than the Priest in retaining and not more copious than the Priest in pardoning or that God should exceed the Priest in detention of sins and not in remission No no God is rich in mercy and though in mercy he so far remember justice as to reâ—ain more sins than Priests take notice of yet his goodness is so great as to forgive more than Priests are able to take notice of or well understand Therefore the Commission runnes in words affirmative and not negative as if the remission and retention of sinnes made by the
Apostles were precisely equall and of the same dimensions with the remission and retention of sinnes made by God which the negative termes if they had been added had also comprised for Christ doth not say by way of negation after this manner Undè neutri affirmationi adjunxit negativam denotantem remissionem factam ab Apostolis vel retentionem esse praecisam respectu remissionis retentionis à Deo faciendae Scotus lib. 4. dist â—7 whose sinnes soever ye remit not they are not remitted and whose sinnes soever ye retain not they are not retained for then the power in the hand of the Priest had been adequate unto that of God himself and all sins must necessarily have come through their hands to Absolution But their power is as a lesser sphere wrapt in a greater a spark onely of that celestiall flame or as the crumbs which fall from their Masters Table For example as every thing that standeth under the roof of an house is under the cope of heaven but not wwhatsoever is under the Sun is included under that roof so accordingly whatsoever the Priest remitteth according to Gods Word God remitteth but not convertibly whatsoever God remitteth the Priest remitteth There remaineth then forgiveness for sin in store besides that which the Priest ratione officii bequeatheth Therefore all sins are not restrained to Priestly remission nor by consequence to Auricular Confession as the onely means to come by absolution and pardon and so the third link is broken Last of all let it be granted that the Apostles and their successors have power from hence to remit sins not principally but Ministerially by way of arbitration and that they cannot arbitrate in an unknown cause and thereupon the matter which they are to decide is to be made known unto them and let that manifestation be granted to be confession what will follow from hence No more in the judgment of Scotus Ratio ista benè concludil quòd Sacramentum poenitentiae est institutum à Christo tanquam utile efficax non tamen sequitur ex hoc quòd sit necessariò recipiendum ut cadens sub praecepto quia extrema unctio est instituta à Christo confiâ—mationis Sacâ—amentum tamen neutrum est simpliciter necessarium nec est praeceptum de isto vel isto recipiendo Sint quatuor Sacerdotes quorum quilibet habet authoritatem absolvendi istum peccatorem non tamen tenetur peccator se cuilibet submittere sedillorum uni cui voluerit Scot. supr then that this was a good and profitable ordinance instituted by Christ yet not necessary to be observed for instance whereof Confirmation and extream Vnction which go for Sacraments at Rome as well as Penance both must be thought to be of divine institution yet neither adjudged necessary nor is there saith this Schoolman any precept urging the use thereof So here Arbitrators are appointed in cases of conscience but no express command for any to submit to that arbitration Pose le cas There are 4. Priests with equal power of absolution yet a Penitent being in place is not tied to submit to any one but to whom he please Here is then a judgment-seat erected a Judge set upon the Pench with commission to hear and determine of all sins and yet no sinners compelled to come in but such as please It seemeth Scotus held the words of Christ to invest the Priest with the power of a Judge and Arbiter in the case of sin to him that voluntarily submitted to that Trâ—bunal but withall that the words command not sinners to consent and subject themselves precisely to that jurisdiction At Caesars judgment seat Paul stood and ought to be judged here a sinner may stand if he please and be judged if he please and subject himself to that censure but he oweth no necessary service thereunto This seemeth to be this Doctors opinion though I suppose the business dependeth not upon this uncertainty but that there are some kind of sins though not all and some sort of sinners too though not all that not onely may but must come in be judged here if they love the welfare of their souls as we shall see hereafter Let us now gather up the broken pieces of this Argument 1. The Priest is to have notice of the sins of the Penitent before he can proceed to censure that 's true but a general knowledge may sometimes suffice without exaction at all times of particular Items 2. The Priest is constituted a Judge in such cases that peradventure is true but then he is fallible and often erring in judgment 3. The Priest remitteth sins that 's true in a good sense but God remitteth more properly and more then he and many more without him 4. The Court of Conscience is up the Judge enabled with authority and is present at the Bench to hear true but liberty is left to Christians to resort or not to submit or not to that jurisdiction Thus this Master-proof hangs together like a rope of sand for the matter it self I suppose great is the authority which Christ in this place hath put his Priests in and to great purpose questionless as in due time may appear and great care is to be taken by such that depend upon them how they frustrate not the power of God or rather their own souls of salvation for the Priests bear not this power in vaine Nor may the Spiritual men vainly imagin that they are in place Qui ex his cristas erigunt tyrannidem quandam sibi vendicant cur non meminerint corum quae mox praecesserint Erasm Hunc locum quidam non intelligentes aliquid sumunt de supercilio Pharisaeorum c. Hieron in Matth. 16. cristas erigere aliquid sumere de supercilio Pharisaeorum as Hierome said of some to become Pharisaically insolent or tyrannical nor are the people to dread the same as an usurpation upon their consciences but to be perswaded that this power is conferred for their peace this Physick for their diseases and this Ministery for their reconciliation Therefore when other Physick will not work prove this when the peace of Conscience cannot otherwise be had seek it here and when thy Reconciliation can no way else be made use these Arbiters and Mediators And although Christ hath not expresly charged thee to repair unto this Court to lay open thy case before these Judges Duo ista sibi mutuò respondent ut ubi nulla est confessio ibi nulla esse possit absolutio Confess Pertcroviae p. 252.2 and submit thy self unto their censure yet consider how God would never constitute a Judge without a Circuit nor erect a Court without a jurisdiction and bethink with thy self for thy good all this was and is ordained He hath said Dixit Medicis ut curarent sed non dixit infirmis ut ad Medicos curandi causâ venirent hoc enim quasi certum esse voluit quod Aegri
bind up the wounds but cruel Tyrants to rent them wider More than time it is to consider of these things and to discharge the duty it self of such abuses And from our endeavours herein hath sprung the controversie between Rome and us viz. our dislike of such a commanding necessity as shall lay violent hands upon a sinner and urge him to this Physick against his will where ofttimes the Purge becomes more violent than the disease and the potion more bitter than the grief it self The profit and great good reaped by Confession we willingly subscribe unto but confession upon the rack is that we distaste It is not called into question saith a Roman Doctor Non versatur in quaestione num utilis salutaris sit confessio nam Adversarii hoc ultrò donant sed hoc in contentionem rapitur An enumeratio delictorum in confessione sit de jure divino necessaria M. Vehe tract de secreto Confess c. 1. Lypsiae 1535. but no Tridentine whether confession be beneficial and wholesome for our adversaries grant this of their own accord but the controverted point is whether the numbring up of sins in confession be necessary by Gods law or not The Trent Fathers decree the same to be a matter of necessity laid upon the necks of all sinners and plant their sixt Canon Si quis negaverit confessionem Sacramentalem vel institutam vel ad salutem esse necessariam jure divino c. Anathema sit Con. Trid. cap. 5. can 6. to discharge Anathema's against all such as shall deny the institution of confession and the necessity thereof from divine right for the obtaining of salvation Many moderate Divines of Germany as Chemnitius witnesseth endeavoured pacification herein as desirous to lenifie and mitigate the severity of this Papal practice with gentle Medicines Conati fuerunt multi Pontificii scriptores in Germania praesertim acerbitatem legis Pontificiae de confessione variis pharmacis mitigare sed concilium sine misericordia durissimas conditiones Pontificiae confessionis renovat confirmat stabilit Chem. Exam. part 2. p. 195. but that merciless council ratified and injoyned bitter pills and sharp receipts very corrosive upon the Consciences of men as apprimely necessary for the health of their soules And observes the progresse and proceeding how Confession came by those necessary tyes In the Primitive Church it was used as a profitable and wholsome discipline and did much good in restraining from sin and in pacifying the conscience after sin full and frequent are the passages in the volumes of the Fathers looking this way and commending the same to our Christian care Apud Patres extant exhortationes ad confessionem disciplinae gratiâ Gratiani Lombardi tâ—mpore coeptum fuit disputari An necessaria suit confessio Gratianus Lectori liberum permiâ—tit Judicium Longobardus inclinat ad necessitatâ—m Chemnit ib. p. 198. but in their dayes it was but exhortative not compulsatory After their dayes in Gratians time the necessity thereof came to be disputed yet so as nothing peremptorily was then resolved The Master of the sentences seemed to incline and draw to that opinion which held the same to be necessary and that which in his time was but probable and which might piously be embraced began at length to be entertained as certain and firmly to be believed And so now a necessity is laid upon us with a woe and an Anathema if we come not to confession It is very true what he spake of those two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lombard Gratian the Castor and Pollux of Canonical and School-Divinity for Gratian reciteth at large the several sentences of the Doctors and at length leaves the matter wholly in suspense after this manner Vpon what authorities Quibus authoritatibus vel quibus rationum firmamentâ—s utraque sententia innitatur in medium breviter exposuimus Cui autem potiùs adhaerendum sit Lectoris judicio reservatur utraque enim sautores habet sapientes religiosos viros De Poen dist 1. c. 89. Quamvis or upon what strength of reasons both these opinions are grounded I have briefly laid open but to whether of them we should adhere is reserved to the judgment of the Reader for both of them have for their Favourers wise and religious men The Scales it seems hung so even that he durst not turn them to either side and so the business rested in suspense and undecided in his time which was M C L. years after Christ and all that while Christianity stood without this decision Peter Lombard hangs something upon one scale who proposing these questions 1. Whether sin is remitted upon contrition of the heart onely 2. Whether confession unto God sufficeth without any unto the Priest 3. And whether confession may be made to a faithful Lay man Of which In his docti diversa sentire inveniuntur quia super his varia ac penè diversa tradidisse videntur Doctores l. 4. d. 17. Sect. 1. learned men saith he are found to hold diversly and concerning them the Doctors seem to have delivered diverse yea and almost adverse resolutions But his resolution is thus framed It may be said that sins are remitted upon contrition Dici potest quòd sine confessione oris solutione poenae exterioris peccata delentur per contritionem humilitatem cordis Quae dicta sunt de confessione Poenitentia vel ad confessionem cordis vel ad interiorem poenam referenda sunt ad contemnentes vel negligentes referenda and humility of the heart without oral confession and performance of external punishment And that such testimonies of the Doctors as import confession are to be understood of the inward Confession of the heart or else touch those as neglect and contemn confession which is made unto the Priest But he addeth withall that a Penitent ought to confess if he have time Oportet poenitentem si tempus habeat confiteri tamen antequam sit confessio in ore si votum sit in corde praestatur ei remissie yet before confession be in the mouth if there be a resolution thereof in the heart that a man is forgiven But afterwards he grows more peremptory From these and more proofs then these it appeareth without all doubt Oportet Deo primùm deinde Sacerdoti offerri confessionem nec aliter posse pervenire ad ingressum Paradisi Id. ib. that confession ought to be tendred unto God first thence to the Priest if he may be had otherwise there can be no possibility of coming into Paradise This Magisterial determination hath these parcels 1. sin is remitted upon inward confession 2. a purpose of Confession is required for the remission of sin 3. the neglect or contempt of Confession either to God or the Priest is damnable 4. Confession of sin if opportunity serve is actually to be made unto God and the Priest upon peril of exclusion from Gods
kingdome Thus the Master and we cannot expect better from the disciples for usually they are more forward and say more than those that taught them and especially seeing the Council of Trent hath had so little compassion in this case we are out of hope that any Divines of that side should abate any thing of this decreed rigour It remaineth that we examine the grounds why this extreme necessity is imposed for Laws and ordinances are not usually enacted nor necessarily exacted except upon sound purposes and ends And if those ends may be obtained without them or come by upon better termes or if the goodness thereof be ended the Laws are repealed the ordinances taken away and the necessity ceaseth this being a received Maxim that the necessity of the means must not exceed nor be above the necessity of the end and if the end be not judged necessary the like judgment must be had of the means Again such means are onely deemed necessary which serve for the attaining of the end and so far forth as without them such a proposed end cannot be accomplished For example If eating and drinking be onely necessary for this life then if I had no necessity to live I might have no necessity to eat Again If I am to go a journey it is not necessary that I shall go afoot because I may be carried two things then constitute the necessity of the mean aptitude and propriety that it be sit and onely fit to compass such a design These notions presupposed we shall inquire into the foundations of this necessity in exacting confession and if neither the end be necessary to be had nor the means so requisite for the due obtaining thereof we shall then cast away this necessity as an exaction it being a burden not to be endured which is sustained to no purpose and a tyrannie which laies a necessity upon the conscience where Christian liberty is every way as behoofeful The first ground of this imposition is upon a supposed perill of salvation for these men teach that as there is no reconciliation with God without remission of sin so no sin is remitted without confession or at least a purpose thereof unto a Priest for saith Bellarmine Medium necessarium ad reconciliationem post baptismum est confessio peccatorum omnium Sacerdoti facta Lib. 3. de poenit cap. 2. A necessary mean to reconcilement after Baptisme is Confession of all sins made unto a Priest And hence it is they urge it so closely Confession to a Priest not necessary in all cases and to all persons necessitate medii and too urgent they cannot be if so great a matter were at stake But the question is whether the mean proposed be necessary to this end yea or no and whether remission of sins can be obtained of God no other way for if it may then we must conclude this not to be an adequate mean conducing thereunto for we must now confider of Confession not as an help and a kind of mean and in some sort of sinners onely but whether or no it be the onely mean for all sinners to gain a pardon for there can be no necessity for a Felon to use the mediation of one man onely to his Prince for pardon except the Prince be resolute to pardon no other way Now God hath not any where revealed so much that no mercy shall be had but upon such a condition nor dare the Jesuites confine him unto any such Christ the Author of the Sacraments Christus author Sacramentorum à Sacramentis suis non dependebat ideò non modò sine confessione sed etiam sine Baptismo peccata interdum remittebat Lib. 3. de poen c. 17. depended not upon his Sacraments and therefore did remit sins sometimes not onely without Confession but without Baptisme also saith Bellarmine Yea in the ordinary course remission of the sin comes in betwixt contrition of the heart and confession of the mouth Saint Augustine upon these words Non dicitur Ore confessus suerit sed conversus ingemuerit undè datur intelligi quod etiam ore tacente veniam interdum consequimur hinc Leprosi illi quibus Dominus praecepit ut ostenderent se Sacerdotibus in itinere antequam ad Sacerdotes venirent mundati sunt Aug. apud Magistr lib. 4. d. 17. Sect. 1. At what time soever a sinner shall be converted ingemuerit and shall groan he shall live and not die writeth thus It is not said and shall confess with his mouth but being converted shall groan from whence is given to understand that sometimes we obtain a pardon when our lips are shut hence it was that those Lâ—pers whom the Lord commanded to shew themselves unto the Priests in the way were healed before they came unto them And as Lazarus was first raised by the Lord Lazarus etiam non priùs de monumento eductus postea à Domino suscitatus sed intùs suscâ—â—atus prodiit foras vivus ut ostenderetur suscitatae anime praecedere confessionem Lombard and loosed from the power of death before he came forth of his grave so a sinner is first raised by Grace and loosed from the bonds of sin and guilt before be can come forth to Confession This order the Master observes 1. Nemo suscitatur nisi qui à peccato solvitur None can be raised but must be loosed first from Death because fin is the death of the soul and this solution is absolution 2. Nullus confitetur nisi resuscitatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as speech is the argument of life so confession of grace Psal 6.5 and in morte quis confitebitur tibi In death there is no remembrance of thee Psal 6.5 and in the grave who shall confess unto thee Now the mean in execution ever precedes the end Confession then is not the means to purchase remission which goes before it therefore Gabriel dislikes this course and tels us That many Confessio quòd sit necessaria in actu varii variis modis ostendere nituntur sed plerique insufficienter quidem non potest ostendi sufficienter ex necessitate remissionis pâ—ccati quamvis remissio pâ—ccaâ—i sit necessaria ad salutem tum quia ad remissionâ—m peccati est alius modus sufficiens sine confessione in actu sc contritio cordis per quam peccatum remittitur priusquam Peccator Sacerdoti confiteatur tum quia confâ—ssio secundum probabiliorem opinionem praeexigit remissionâ—m peccati per contritionem praeviam per hoc nunquam per confessionâ—m remittitur peccatum sed eam praesupponit Biel. l. 4. d. 17. Qu. 1. and in a diverse manner have gone about to shew the necessity of actual confession but for the most part very insufficiently and truly it cannot sufficiently be demonstrated from the necessity of remission of sin although remission of sin be necessary to Salvation for that there is another mean sufficient
thing with this protestation That the Graecians since their departure from the Church Respondeo posito quòd non sit apud eos talis consuetudo mult as ali as laudabiles consuetudines omiserunt quò ab Ecclesia recesserunt ità istam non solùm laudabilem sed necessariam potuerunt omittere 2. sed nec notum quòd non confiteantur nec hoc alicubi aliquis Doctor scribens contra eorum abusiones exprimit Scot. lib. 4. dist 17. that is since they disclaimed all agreement with Rome have omitted many laudable customes and might leave out confession though laudable and necessary but tells us withall that it is not certainly known how they use not confession neither any Doctor taxing their abuses reprehended the want thereof in particular All which might well be as reputing that want in those dayes of so small a trespasse as not to be taken notice thereof or not deserving any reprehension to which later conjecture Canus consenteth Theodorus delivereth saith he that the Graecians held sins to be confessed unto God alone Theodorus dicit Graecos existimare soli Deo esse confitenda peccata quemadmodum itaque Baptismus non statim à passione Christi coepit esse medium necessarium omnibus ad salutem sed post sufficientem Evangelii Baptismi evulgationem ità Confessionis Sacramentum ex co tempore coepit omnibus hominibus esse necessarium etiam de peccatis secretis quo sufficientâ—r promulgatum est Quo sit ut Graeci ante plenam evulgationem sine peccatorum confessione occultorum salvari potuerint Canus Relect. de Poen part 5. p. 897. even as Baptism began not immediately upon Christs death to be a necessary mean to salvation but at such time as the Gospel and Baptisme were sufficiently divulged So the Sacrament of Confession for secret sins from that time forward began to be necessary for all men when it was sufficiently promulgated whence it comes to pass that the Graecians before plenary publication might be saved without confessing their secret sins The Greeks without all peradventure are beholding to Melchior Canus for this excuse that they may be dispensed and born withall for not frequenting of Confession because the necessity of that practick hath not yet been sufficiently cleared unto them But is it not ill done of the Jesuits those Apostolical men that take upon them the conversion of Nations so far to neglect their neighbour Christians all this while as not to clear unto them a point of such importance for the Nestorians a wild slip of that tree know not yet extreme unction Purchas Pilgrim part 3. pag. 38. Brierwood Enquiry pag. 153. or confession and the Jacobites in Syria Palestina c. of which sect is the present Patriarch of Jerusalâ—m confess their sins unto God onely and not unto the Priest and as others record but very seldome so that maâ—y communicate without auricular confession and how much it is prized by a principal member in that Church at this day may be in part discovered under the hand of Cardinal Bardini to a Jesuited Greek bred in the College at Reme named Cannachi Rossi concerning the Patriarch Cyrill Anno Dom. 1627. whose deposition the Jesuites laboured for not acknowledging the Româ—n Supremacy wherein amongst other accusations charged upon him the fourth instruction is Of him we are advised that he denieth the necessity of Auricular confession Di lui siamo avisati che nega la necessita della confessione auriculare lo Spiegare in essa li peccati della mente Che in loco di lei havesse introdotto una certa confessione furta ae Dio publicamente con parole generali Turkish Histor p. 1500. and the ein to display the sins of the mind and that he hath brought into the place thereof a certain kind or forme of confession made puâ—lickly unto God in general words It seemeth by this passage that the modern Churches of Greece bear no good will to auricular confession The necessity then cannot be so forcing as Rome imagineth what then The necessity of Confession stated will you leave it to each mans discretion to be used or forborn as he shall think fit So to leave it were in effect to leave it off Our corrupt natures restrained and kept in set but at a little liberty become licentious The bending twig no sooner up but declines unto the other side and there can be no reason why a natural man is so much in the extremes but bâ—cause virtue stands in the middle The experience of our times shews how ill a keeper mans discretion hath been of Confession as quite and clean to loose the trust reposited he had good reason therefore that said Such as go about to make this law free endeavour to remove the same altogether out of the Church Qui legem hanc liberam facere contendunt eam penitus de Ecclesia tollere moliuntur hac enim libertate creditâ receptâ quis sibi obsecro hanc sarcin am imponant ultrò etsi sarcina non sit sed saluberrima animae languescentis medâ—cina M. Vehe Asserr sacr Axiom tr 6. c. 1. for if once this freedom be believed and received what man will submit his shoulders willingly to this burden although burden it is none but a wholsome medicine for a languishâ—ng soul I cannot think this duty hangs so loose as to depend upon the meer motion of every Penitent and yet am far from imagining the law thereof to be so tyrannical as to be obtruded upon the consciences of all men upon little or no occasions To let bloud in some diseases saith an eloquent Physician is no new thing but that there should be scarce any disease wherein we should not bleed is saith he a strange and new fashion The soul-Physician may take aim by him for the body and heal some sins as he doth not all maladies by letting out of bloud and corruption and if repentance be the Antidote against sin and confession one of the ingredients the use must depend as much at least upon the advice of the Spiritual Physician as upon the voluntary inclination of the sick patient God gave a command to confess unto the Priest that we have heard nor that it wâ—â— ceremonial are we able to prove The Ministers of the Gospel are enabled with power to remit and retain sins and their lips preserve the word of Reconciliation for distressed consciences that 's clear and as they are to prescribe the remedy so is the penitent to open the disease The Apostle heard sins confessed unto him and rebuked not those that made them The ancient Fathers stood much for the same as a profitable mean at the least to procure remission and pardon And shall a duty so commanded so advanced so extolled be of so thin and poor esteem as to be blown away upon each mans fancy as we are taught better things so we hope for better And although
to be laid at the Priests feet and whether such an institution of such a Confession comprising all sins together with their remarkeable circumstances to be spread before the Priest upon necessity of salvation be not certa Crux a torture and snare unto the conscience and the practice hereof render the Conscience more perplexed than the sin it self We shall do well herein to see what the Church of Rome holdeth and what load she laieth upon her proselytes and under what pretences The Lateran Council where their Confession first came abroad Omnâ—a sua solus peccata confiteatur fideliter saltem semel in anno proprio Sacerdoti Conc. Lat. sub Innocent 3. can 21. decreed all sins to be confessed faithfully at least once a year unto their own Priest The Florentine Council prescribes a sinner to confess wholly all such sins as he remembreth to his Priest Ad oris confessionem pertinet ut peccator omaia peccata quorum memoriam habeat suo Sacerdoti consitâ—atur integraliter c. Concil Florent in doctrin de Sacram. as loth to charge him with more than he bears in mind and if such time be given as once a year and of such sins as occur to the memory it may well be doubted that with many sinners but few remain upon the memory at the years end to be rehearsed before the Priest And if all sins are so much to be stood upon in Confession it is much to be marvelled that these Councils should trust so fraile a memory as a finners is especially with such records as he takes no pleasure to preserve and that for so long a space and be so strict for the account and so loose for the time where many a particular may be obliterated and defaced The Fathers at Trent decree no less viz. That all and every sin must be repeated in Confession Oportere à Poenitentibus omnia peccata mortalia quorum pâ—st diligentem sui discussionem conscientiam habent in confessione recenseri etiamsi occultissima illa sint tantùm adversus duo ultima Docalogi praeoepta commissa Quae nonnunquam animum gravius sauciant periculosiora sunt iis quae in manifesto admittuntur omnia quae memoriae occurrunt peccata confiteri student Qui secùs faciunt scienter aliqua retinent nihil divinae boâ—itati per Sacerdotem remittendum proponunt that diligent and naâ—row search must be made into the Conscience especially after those secret sins that are against the two last commandments they mean the last it self of the Decalogue as wounding the soul oftâ—imes more dangerously than such that are openly committed that all persons be studious in making confession of those sins which occurre unto their memory assuring all those that do otherwise and sciently keep in any sin to look for no remission from Gods goodness at the Priests hand Here the memory must be help'd with diligent disquisition and study to sift after not actual sins alone but the most retired offences of the heart as many times implying greatest danger or else no pardon may be expected either from God or from the Priest what breast will not be disquieted with this scrupulous command and not terrified at this fearful penalty I have searched but fear me not narrowly enough have been studious to remember but not so careful as I ought have look'd into my heart but perceive that 's a depth not to be fathomed would gladly know what secret sins lurke there but find it so deceitful above all things that who can know it Thus the Conscientious Penitent distrusts his confession not to be completely made and can never thereby assure himself of Priestly absolution That Council yet proceeds and commands all circumstances altering the nature of the sin to be unfolded also Colligitur praetereà etiam circumstantias eaâ— in confessione explicandas esse quae speciem peccati mutant Conc. Trid. Sess 14. c. 5. Nor doth their Catechisme set out by Papall authority differ from their Council which teacheth Mortifera peccata singula enumeranda sunt quamvis etiam occultissimè lâ—teant ut ejus generis sint quae duobus tantùm extremis dâ—calogi capitibus interdicuntur Saepè enim evenit ut ea graviùs animum vulnerent quà m illa quae apertè palà m peccare homines solent Catech. Rom. pag. 157. All and singular deadly sins to be numbred up although they lie hid never so closely of which kind are those that are forbidden in the two last commandments of the law for it often happeneth that such as they wound the soul more then those which men are wont to commit in the open view and not sins alone but the circumstances thereof must be brought within Confession Not onely sins of weight themselves Neque solùm peccata gravia narrando explicare oportet verùm etiam illa quae unumquodque peccatum circumstanâ— prav tatom valdè augent vel minuunt Quaedam enim circumstantiae adeò graves sunt ut peccati mortiferi ratio ex illis totum constâ—t p. 157. â— but such things also which severally besâ—t them and greatly increase or diminish the iniquity thereof for some circumstances are so material that from them alone is collected the deadliness of the offence And the sharp and severe penalty for the omitting thereof is laid down in that Chatechisme thus Si quis deditâ operâ alia quidem es iis qua explicari debeant praetermittat alia verò tantummodò confiteatur non solùm ex ea confessione is commodum nullum consequatur sed etâ—am scelere novo se obstringat Catech. ad Paroch Pii V. jussu edit Paris 1567. If any willingly pretermiâ— and pass over to confess any of the sins or circumstances thereunto belonging as he ought so confess but a part and parcel thereof he shall be so far from reaping any benefit under colour of such confession as to ingage himself to a further sin Here comes in that intolerable burden and hard yoke the remembrance whereof makes tender and bleeding consciences to tremble that upon the omission of any sin or circumstantial rag thereof and tender consciences will ever suspect they have done it wittingly after all their pains in remembring grief in reciting and shame in discovering their other faults are so far from landing in the quiet haven of absolution after many tempests sustained as they are imbarqu'd to a further danger and depart worse sinners than they came besides the discomfort in drawing a particular catalogue of all sins when we have work enough to be eased of those which lie heavy at the heart I said how the Masters at Trent decreed such circumstances of sin to be unfolded which changed the kind and their meaning is further to be unfolded that their cut-throat doctrine may be more manifest There are two sorts of circumstances Circumstantiae sunt in duplici differentia aliae minuentes aliae verò aggravantes rursum vel
affamishment such distressed persons he was pleased to relieve in that Treatise A sight whereof I have much desired but could not yet compass and therefore have put down this testimony more at length than otherwise I would And not in the judgment of this Divine alone but of their greatest Angelical Doctor this superstitious and circumstantial relation of each sin hath produced such sad and desperate events For as Navarr that great Casuist witnesseth Aquinas himself seemed sensible of these wringings and tortures of circumstances Ipse Aquinas circumstantiarum torturas senfisse videtur arbitrabatur candido Christi lectori conformatiorem esse confessionem quae tranquillo animo sine circumstantiis bonâ side facta est quà m quae his fit animo scrupuloso inquieto Navar. Tom. 1. p. 501. and reputed that Confession more conformable for an innocent breast where Christ abideth which is made with a quiet mind and good intention than that which proceedeth from a scrupulous and unquiet heart Insomuch that Divines of best account in that side have greatly disliked these squeezing and writhing interrogatories serving for no other end but to fish and angle after secrets neither necessary nor fit to come abroad and condemn those late Summists that prescribe the form thereof Non displicet confessio sed morositas ista anxietas quorundam quam docent aliquae recentiorum Summulae quae justi ùs alibi locum habeant quà m in Bibliothecis hoc est nimirum art em tradere methodum alicujus rei quam ipse non probè calleas bonae mâ—ntes non sunt deâ—ito solatio destituendae ne tyrannis Carnificina conscientiarum invalesâ—at haud paulò minùs nocitura quà m dissolutio adeo â—â—o dum ubique servari praestat B. Rhenan supâ—à wishing their Treatises to be bestowed otherwise than in Libraries as serving forsooth to deliver the art and method of a business which skills not much and desire that honest hearts may not be defrauded of due comfort lest the tyrannie and torture of Conscience prevail too much and as much hurt be done by such severity as by licentiousness and advise that moderation herein be shewn The Cardinal pressed with the weight of this argument finds no ease but by retorting the same upon those heads that brought it thus If enumeration of all sins be impossible before men Quaecunque objiciuntur contra enumerationem peccaterum quae fit homini eadâ—m objici possiat contra enumerationem peccatorum in confessione quae fit Deo si illa enumeratio est impossibilis haec est impossibilis si illa est crudelis Carnificina haec crudelis Carnificina Bellar. l. 3. de Poen c. 16. then it is so also before God and Protestants require sinners to confess unto God whatsoever sins they know or remember and Papists require no more in auricular confession both then must lie open to like exceptions if it be said that special Confession made before man is impossible so is that before God also if this a torture then that also if this lead to desperation then that likewise Thus the Jesuit glories to have wounded us with our own weapon But it will not so easily be wrung from us for we reply first God requireth not so strict an account at our hands as the Priest doth neither inflicteth so strait a charge upon the Conscience as the Popâ—sh law God rested satisfied and the Publican remaineth justified upon that general confession and supplication O God be merciful to me a sinner 2. Again Luke 18. in making confession to God the Lord may bring our sins to remembrance Psal 50.21 I will set them in order before thâ—e which the Priest cannot do 3. Furthermore God searcheth the heart which the Priest cannot enter into hears the desires thereof which the Priest cannot and understands the voice of our weeping which the Priest is ignorant of and tears are a Penitents best Interpreter more profitable are the prayers sighed forth in tears than uttered in words Utiliores lacriumâ—rum preâ—es sunt quiâ—m sâ—rmonum quia serino in precando fortè sallit lacrima omnino non fallit Sâ—â—mo interdum non totum profert negotium laâ—rim â—semper â—otum pâ—odit affectum Ambros Serm. 46. de Poenit. Petri. our speech may fail in expression but tears never fail Our speech ofttimes doth not fully open our case but tears ever open our affections fully Ambros If then a Penitent have a better dialect spreading his sins better before God than if he spake with the tongue of men and Angels and such a dialect which neither Men nor Angels understand but God himself viz. the voice of weeping the argument must return in full force and there remain till the Priest hath learn'd this language and be able to search the heart likewise Consider then if the performance of this task was not well reckoned amongst the knotty pieces of Christian Religion by one that was no enemy thereunto a late Sorbonist There are in Christianity three things very difficult to be practised En la Religion Chrestianne il y avoit trois choses fort difficiles à pratiquer c'est a scavoir passer toute sa vie sans commettre aucun peche veniel aimer ses enemis de cour d'affection confesser tous ses pechez a un homme P. Bess Caresme Tom. 2. pag. 713. that is to say 1. to pass this life without committing any venial sin 2. to love enemies with the heart and affection 3. and to confess all sins unto a Priest Point me out the man that hath performed these more than Herculean labours and he shall be the tantum non and onely Paramount above the rank of old Adams off-spring 4. No urgent necessity to the rehearsal of all sins in confession Our fourth exception That this Charge is imposed upon the Conscience without any urgent necessity for what necessary cause or good can be here imagined if remission of sins It hath been proved already that God forgives many sins Priests never hear of if because God hath appointed so we must take his word and not the Roman Church for divine institutions and it must be shewed where God willeth that the Priest should stand upon so strict a reckoning we have the word of a King to the contrary In the sacred Scriptures it no where occurreth saith our late dread Soveraign King James that any such necessity is imposâ—d upon us In sacris literis nusquam occurrit necessitas haec nobis imposita sub aeternae mortis poena ut abditissima quae admisimus peccata Sacerdoti nota faciamus nam si vel cogitatiunculam injustam celaveris ilicet oleum cum opera perdidisti Jacob. Rex Medit. in Orat. Dom. pag. 61. that upon pain of eternal death we must make known unto the Priest the most secret sins we commit for if thou conceal the least evil thought all this labour beside
to care for none of these things and do drive the attenders from these judgment seats But if no disease be more deadly than sin and no law hath so powerful an avenger as God it will follow no ordinance to be more acceptable and necessary than that which reconciles the loft favour of God unto the transgressors of his laws Thou then whosoever thou art that disesteemest the power of God in the Ministery of his Priests be first without sin before thou cast the first stone against it and except thou beest exempted from common infirmities vilifie not these Physicians It is not the least of Satans subtilties to weaken this ordinance in many mens estimations as no useful institution of God but an usurpation of the Prelates serving more to establish their tyrannie over the peoples consciences than to quiet and pacifie them and as the Priests are too supercilious to prescribe so the people may be too superstitious to observe thus the Serpent by degrees hath brought this laudable practice first out of credit and next out of use for the most part and so highly that by many transported with impudence the Priest is questioned as Moses was by the Hebrew Quis te constituit Judicem Exod. 2.14 Who hath made thee a Prince and Judge over us though his intents be onely to part the fray betwixt God and the sinner and set them at peace as Moses betwixt his countrey-men And as Korah and his complices said to Moses and Aaron Ye rake too much upon you Numb 16.3 seeing all the congregation is holy and the Lord amongst them So is the Ecclesiastical Hierarchy traduced by our modern Schismaticks for Vsurpation Matth. 12.14 for Tyrannie for Lording it over Gods inheritance Are not all the Brethren Saints why do you Prelates then lift up your selves above them Saints let them be is there not principality amongst Saints as well as amongst Divils But are not all Gods people a royal Priesthood why do you Priests arrogate unto you any prerogative above your fellows to such tender ears the very name of absolution is odious and the keys themselves disliked because born cross-wise at Rome lest therefore such Monsieurs les Greffiers question us as the Scribes did our Saviour By what authority doest thou these things We will clear the coasts and evidence these disquisitions 1. what power is given unto the Priest in the matter of sin and therein whence this commission issueth and to whom it is directed 2. what are the acts and exercises thereof and wherewithall the same is executed 3. then of the properties thereof whether the Priests sentence be absoluâ—e and infallible and whether Ministerial and judicial 4. and lastly the abuses shall be parallel'd with the positive truth and thereby measured and discerned The first grant of this power unto man Of the Power of the keys Matth. 16.19 is the promise of Christ made unto Peter under the metaphor of the keys saying I will give unto thee the keys of the Kingdom of heaven and whatsoever thou stalt bind on earth shall be bound in heaven and whatsoever thou shalt loose on earth shall be loosed in heaven a power of great latitude and extent equivalent in the opinion of Saint Chrysostome as to give the places on his right and lest hand in his kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Matth. 16. Tom. 2. pag. 344. whereupon that Father questioneth but answereth himself how shall Christ give the power of the keys that hath not in his hands the placing of the seats thereby also demonstrating himself to be God in conferring that property power of remitting sins which appertaineth to God onely These termes are to be opened 1. what the keys mean 2. next how they are to be used under these words of binding and loosing 3. in the third place about what they arâ—â—â—oployed the object quicquid whatsoever 4. and lastly by whom Keys Tibi Dabo I will give unto thee For the first The holy Ghost compareth a sinners case to the estate of a person imprisoned the very termes of keys of opening and shutting seem to have relation as it were to the prison gate and the termes of binding and loosing as it were to the fetters and bonds as if sin were a prison and the case of sinners like theirs that are shut up whereupon the power given unto Christ as man Luke 4.18 was to preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission or deliverance to captives And keys imply a faculty to that person to whose custody they are committed as when Eliakim was invested into Shebnabs place Esay 22.22 it is said I will lay the key of David upon his shoulder which words seem to be lent unto the Apostle and by him applied unto our Saviour These things saith he that is holy Revel 3.7 that is true he that hath the key of David he that openeth and no man shutteth that shutteth and no man openeth with this difference the word house omitted in the latter Discrimen est quod illud videtur inferioris Ministri puta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idque tantùm in familia Davidis hoc supremi Gubernatoris atque quidem totius regni Brightman Apocalyps cap. 3.7 and that advisedly to distinguish betwixt the Type and the Truth Eliakim and Christ in Hem resideth regal power and despotical in Eliakim Ministerial and Oeconomical onely as steward of Davids house for that room he sustained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aben Ezra Thesaurarius super domum regalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4 1. 1. Clavis authoritatis solius Dei 2. Clavis excellentiae solius Christi as appeareth 2 King 18. By the delivering then of this key Peter was made not a Lord over Gods inheritance but a steward of the mysteries of God for our case was thus As Adam was exâ—led and shut out of Paradise so are sinners from heaven and as Paradise was shut against him so was heaven against them also sin being the embargo betwixt us and heaven Now what key shall siâ—ners find to open heaven gate God hath a commanding key who onely hath authority to forgive sin against whom it is committed and so often as a sinner is pardoned so often is heaven opened this key God keeps to himself 2. Christ hath an excellent key which openeth where no man shutteth for by his merits hath this Angel of the Covenant like Peters Angel loosed our bands Acts 12.7 and set open the Prison doors enlarging the Captives and not them onely but the Palace doors Heb. 10.19 Sanguis Christi clavis Paradisi Tert. for by the bloud of Jesus we have boldness to enter into the holiest and elegantly it was said by Tertullian his bloud is the key of Paradise 3. The Apostles had an Oeconomical key as stewards in the Lords house 3. Clavis Ministerii for in Princes Courts the key is the ensign of that Office because unto
their trust is committed the Ministery of Reconciliation of this key Saint Ambrose thus Behold sins are forgiven by the holy Ghost Ecce quia per Spiritum Sanctum peccata donantur homines autem in remission em peccatorum Ministerium suum exhibent non jus alicujus potestatis exercent neque enim in suo sed in Patris Fihi Spiritus Sancti peccata dimittuntur isti rogant divinitas donat humanum enim obsequium sed Munificentia supernae est potestatis Ambr. l. 3. de Spir. S. cap. 19. but men contribute their Ministery toward the Remission of sin but exercise no right of any power for sins are not remitted in their name but in the name of the Father the Son aâ—d the Holy Ghost they supplicate and pray God grants and pardoneth the service is from man but the bounty from an higher power So then the higher power is the key of authoâ—ity and the humane service is the key of Ministery These several keys were well known to Scotus who writeth thus Authoritas judiciaria sententiandi coelum huic aperiendum vel apertum esse tripliciter intâ—lligitur 1. Authoritas simpliciter principalis solius Dei 2. Non Princâ—palis sed praecellens solius Christi quâ—tatum ad duplicem prae minentiam 1. unam quidem in universaâ—itate causarum judicaâ—darum 2. aliam in siâ—mitate sementiae dâ—siâ—itivae utraque praeeminâ—nia potest conâ—nircilli qui omnia mâ—rita dâ—â—â—rita novit quae sunt â—ausae propâ—er quas coeluÌ„â—st aperiendu vel claudenduÌ„ habet etià voluâ—taâ—eÌ„ inseparaâ—iliter conformem justitiae divinae propter pâ—imuÌ„ pâ—rest in omnibus causis sentâ—â—tiarâ— quia omâ—â—es novit propter secuadum potâ—st ejuâ— sententia sâ—aplicitâ—r esse fiâ—ma irrevocabilis quia semâ—er justa Non potest haec Clavis esse in ecclesiâ— Militante qâ—ia nullus in ecâ—lesia novet omnes causaâ—â—udiciarias nec habet voluntatem imâ—nutabilitâ—r justam 3. Paâ—ticulaâ—is quantâ—m ad causas cognoscendas infirma quantum ad sententiam ferendam puta quia ipsa fit aliquando revocabilis si quando praeter lâ—gem divinam judicat potest ergò esse in ecclesia una clavis coelum aperiendi sc autoritas sententiandi particulariter non irrevocabiliter coelum esse apertum Scot. l. 4. dist 19. Sect. Haec secunda Judicial authority in censuring heaven to be open or to be opened to any man or not is understood in a threefold sense 1. as the most principal and absoluâ—e residing in God onely 2. not as the most principal but a very excellent authâ—rity appertaiâ—ing unto Christ by a double preeminence which he hath 1. â—ver all causes as one who knoweth all mens hearts and can judge thereof 2. in the validity of his sentence definitive as ever just and never to be repealed which prerogative can onely sort with him who knoweth how well or ill all men have deserved for heaven stands open and shut towards us according as our deserts are as also in regard the will of Christ is and ever was undividedly conformable to divine justice for the first reason He may be a Judge in all causes who knoweth all things and for the second his sentence is firm and irrevocable because alwayes just The militant Church is not capable of this key because there is not any member in that Church endowed with so ample intellectuals as to know all causes nor hath a will so confirmed in justice as therein to be immutable 3. There is a particular authority to hear causes but weak to give sentence and is many times revocable as pronounced besides the law of God there may be then in the Church a certain key to open heaven that is the authority of sentencing in particular and yet heaven not irrevocably open unto any Thus much Scotus from whose testimony clearly stream these deductions 1. The Ministerial key in the custody of the Church is not so ample and firm as that excellent key which is upon Christs shoulder and those words As my Father sent me so send I you relate to the certainty of the Commission and not to the extent thereof 2. That there is not in the Militant Church therefore not at Rome such a key as can fit all wards or such a Judge as can take cognizance of all causes nor is there that Oecumenical jurisdiction intituling Rome above all and unto all nor do all causes turn upon that Rota 3. That there is no mortal Judge either Ecclesiâ—stical or Civil so confirmed in justice Clavis triplex 1. Authoritatis istam habet solus Dâ—us qui solus dimittit peccata authoritativè 2. Excellentiae quaÌ„ solus homo Christus habet ia quantum essecâ—uÌ„ Sacramentorum potest dare siâ—e Sacrameatis 3. Clavis Ministerii istam clavem habent Sacerdotes per quam ligant solvunt Raymond sum tract 4. de Poenit. but that he may swerve and deviate from that rule Nullus in Ecclâ—sia saith Scotus In the Church no not one but hath a will subject to change the Pope then that boasteth of the infallibility of his keys either is not of the Church or above it And as this Schoolman hath expressed the differential properties of these keys so a Canonist the several titles and persons to whom they appertain The key saith he is tripartite 1. of Authority and that is in the hands of God alone who onely forgiveth sins with authority 2. Of Excellency which the man Christ hath insomuch that he without the Sacraments can confer the effect and benefit of the Sacraments 3. Of the Ministery and this key is in the custody of the Priests by virtue whereof they bind and loose The Church then must rest contented and good cause she hath so to do with this Ministerial key for the first authentical key posuit pater in potestate sua the Father hath put in his own power for the excellent key omnem potesâ—atem dedit filio he hath given that power to his Son and for the Ministerial key habemus thesaurum istum in vasis fiâ—â—ilibus 2 Cor. 4.7 we poor Clergy-men are rich in this treasure the vessels containing the same are earthly but the key is from the Lord and heavenly the excellency of this power is from God the Ministery from us onely And that we may not be thought to accomplish any thing as from our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil Com. in 1 Cor. 4. but that every one who seeth it may say it is wholly of God nipping withall the false Apostles who ascribed all unto themselves as Theophilact piously admonisheth And indeed we need not be ambitious of further dignities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God having highly honoured our Order with this depositum for to which of the Angels said he at any time To thee will I give the keys c. and whatsoever ye shall bind on earth shall be bound in
they might be coheirs with him as learned Bâ—za 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 Viâ—â—â—â— 1 Pecâ—â—â— 2 Proâ—â—â—â—â—â—â—catum we are then in the first place to distinguâ—sh betwixt the bonds of sin and the bonds for sin 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 soâ—â—â—t à pâ—â—â—ati mâ—â—uâ—a in â—tis caligiâ—◠〈…〉 biâ—â— 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 apparitâ—â—â—â—â— vel torto ibus qui cum ad suppliâ—â—◠〈◊〉 nil est opus 〈◊〉 suis ipse 〈…〉 â—â—â—tringatur quò minus poenam essâ—â—â—at Meâ—cer Comment 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 Non potest facilitâ—r opâ—rari bâ—â—â— proâ—â—â— habitum viâ—â—â—sum inclinantâ—m ad 〈◊〉 Lyra in Prov. 5. fast binding and fettering him from all good actions the weight whereof presseth so 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 the bonds of Captivity â—st oblâ—gâ—tion per quam hâ—â—o obligatur ad culâ—â—m 〈…〉 â—â—â—am in uno 〈◊〉 vâ—â—culo captiviâ—â—tâ—◠〈◊〉 altâ—â—â— debito damnaâ—â—◠〈…〉 potest qui 〈◊〉 â—â—â—ipotens â—â—â—tia potest Rich. de Clav. c. 2 3. and by the latter he is liable to the debt of eternal death both these oâ—ligations are upon him because sin is an offâ—nce against an eteâ—nal and infinite Deity and both these obligations he onely cancelleth that is omnipotent and can do all things Anoâ—â—er laiâ—th 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 Deus 2. Vinculo poenae aeternae ubi Sacerdos absolvit id est absolutum ostendit 3. Vinculo satisfactionis ubi 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 Priest absolveth by binding or by commutation freâ—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 distinguish betwixt the satisfaction of revenge and of expiation 1. Satisfaction expiatory is Satisfaction expiatory vindictive and propitiatory in Christ probatory in Christians when the sin is blotted out the sinner pardoned and God reconciled 2. and vindictive when the guilt remaineth the sinner is punished 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 temporary upon the Lords own servants not thereby to make an amends to the justâ—ce of God but to make an amendment 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 or voluntary by the delinquent himself In foro mundano peccata quatenus sunt contra bonum pacis publicae sub iciuntur potestati politiâ—ae per quam judicâ—ri poenis publicis puniri â—d beant in foro Ecclesiastico quatenus sunt offensa Dei saluti spirituali nocent subsunt potestati Ecclesiae Apol. pro jure Princip pag. 178. no more prejudiceth that plenary and expiatory satisfaction made by Christ to his Father for believing sinners than the just infliction of temporary punishment by the Magistrate upon Malefactors where a pardon 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 Assertion 1. to be the true and proper cause of Remission is a pretogative appertaining to God onely Absolution from sin then directly cometh from him alone Who is a God like unto thee that pardoneth iniquity therefore when Christ made bold with this power Esay 43.15 claiming the same by virtue of his Godhead the Scribes said within themselves Matth. 9.3 4. this man blasphemeth 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 manifestè ostendit quis esset Irenae l. 5. adv haer cap. 7. and manifestly discover who he was And Chrysostome observeth that hereby Chrâ—st shewed himself to be God equal to his
Father otherwise he would have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom 29. in Matth. why do you attribute unto me an unfitting opinion I am far from that power And proved himself further to be God because be saw their thoughts and by many passages of holy writ it is evident that God onely beholdeth what man beareth in mind Insomuch that as none but God can know the thoughts of men so none but he can forgive the sins of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph in Mar. 2.5 Athan. orat 3. contr Arrian the like collection maketh his Scholar and abridger Theophylact upon Mark 2.5 And Athanasius maketh this power to forgive sin not the least of his arguments to prove Christ to be God A truth that shined so clearly in the Fathers dayes that it was not altogether overcast when the Schoolmen sate at the sterne Peter Lombards conclusion is God alone washeth away the spot of sin and absolveth from the debt of eternal death Solus Deus maculam peccati abstergit à debito mortis aeternae absolvit Lib. 4. dist 18. Obligationem culpae solus Dominus solet valet dissolvere Rich. de Clavib cap. 3. and Richardus who gives the Priests more than their due herein abridgeth not God of his but confesseth how God onely is wont and able to dissolve the obligation of sin that 's a reserved case in a point then confessed on all hands we will make no longer stay The Priest substituted by God Assertion 2. and in his name absolveth from sin 1. applicativè 2. and dispositivè first Priest absolves applicativè dispositivè by applying unto the Penitent the promises of the Gospel and assurance of pardon And how welcome the Messengers of peace are a distressed Conscience can best declare to whom these Dâ—ves after an inundation of sin and sorrow are ever accepted with olive branches in their mouthes Although Christ the good Samaritan putteth wine and oyle of pardon into our wounded hearts by the finger of the holy Ghost yet great comfort we receive in the further assurance thereof plighted by the Ministery of a godly Priest A discreet word is the physician of a languishing soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit ille ego etiam dixerim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod in corporis morbis usu evenit ut qui se sentit jam convalescere magnoperè praeterea audito peritorum Medicorum judicio confirmetur Bez. de Excom contr Erastum said he but I say of a soul in health which is seen usually in bodily diseases where a man sensible of his own recovery is much confiâ—med therein upon the hearing of the judgment of skilful Physicians Great was the consolation David felt upon those words of Nathan The Lord hath put away thy sin heâ—ce ariseth the first sense and apprehension of spiritual joy for remission of sin and the acceptation of a sinners person in the beloved are in God actiones immanentes nihil ponunt in subâ—ecto actions alwayes inherent in God without any touch in the penitent as Paul was a chosen vessel long before he was cleansed and knew not so much till Ananias gave him some light thereof but are then transient and sensible when the Minister brings news thereof to a sinner that repenteth God in Christ hath reconciled the world unto himself 1. Cor. 5.18 19 quantùm ad rei veritatem truly and really and he hath committed unto us the word of reconciliation Quoad veritatis evidentiam to evidence and make known the same by the due application thereof unto a contrite heart There cannot be a greater thing committed to the Priests charge and peoples comfort than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ministery of Reconciliation From Christ we come whose Ambassadours we are and unto you sinners now in hostility with him and our instructions are to conclude a peace and reconcile you unto him Good God! how highly doth Paul magnifie his office for Christs sake saith he are we Ambassadours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen in 2 Cor. 5. pag. 639. for we have taken his business upon us in Christs stead therefore are we sent unto you as if the Father by us did exhort you who not only exhorted you by Christ but he being crucified doth by us still exhort as the Gâ—eek Scholia paraphrase upon the place thus do Priests forgive that is apply the gracious promises of the Gospel unto the penitent Quis potest peccata dimittere nisi solus Deus qui per eos quoque dimittit quibus dimittendi exhibuit potestatem Ambros lib. 5. Expos in Luc. for who saith Ambrose can forgive sins but God alone yet doth he forgive by them also to whom he hâ—th given power to forgive Quamvis Dâ—i proprium opus sit remittere peccata dicuntur etiam Apostoli remittere non simplaciter sed quia adbibent media per quae Deus remittâ—t peccata haec autem media sunt verhum Dâ—i Sacramenta Ferus in Joan. 20. And to this purpose Ferus Although it be Gods proper work to forgive sin yet the Apostles are said to remit also not simply but because they apply those means whereby God remitteth sins whâ—ch are his Word and Sacraments and this is the first manner after which Priests remit sins by way of application The second sense wherein the Minister of the Gospel absolveth from sin is dispositivè Remittit maculam peccati dispositivè in quantum suo Ministerio assistit virtus divina quae peccata remittit Sum Angel verb. Claves n. 5. as an instrument fitting and preparing by divine helps and means a sinners heart so as God in Christ Jesus may be merciful unto him and so the sin is cancelled by the Ministery of the Priest or rather by divine virtue assisting therein for we are not to imagine that these choice graces salvation and remission of sins are promiscuously thrown open unto all that indeed were to cast pearls before swine (a) Donare scit perdere nescit contrary to Otho Tacit. histor lib. 1. God knoweth how to give not how to cast away his jewels The Covenant of grace requiring some conditions to be performed on our part for we read of two exceptions 1. except ye repent 2. except ye believe Now unto both of these doth a Priest by the power of his Ministery render a sinner well disposed Luke 13.3 John 3.3 For the first Peters Sermon wrought so effectually upon the peoples hearts that they were pricked therewith and said unto him and the rest of the Apostles Acts 2.37 38. Men and brethren what shall we do Then Peter said unto them Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins Where there is 1. preaching 2. next compunction 3. then Repentance 4. afterwards Baptisme 5 and lastly remission of sins atchieved by Peters Ministery And for the second condition that faith
faciat per semetipsum quid faciat per Ministrum suum per semetipsum resuscitat mortuum per Ministros solvit ligatum per semetipsum mundat Leprosum ministerio Sacerdotis reducit ejectum Mortuum resuscitare Iaeprosum mundar ad idem videtur respiâ—ere nam utrobique solvitur obligatio culpae sed vinctum solvere vel rejectum educere ad idâ—m nihilominus videtur respicere quoniam utrobique sequitur obligatio poenae Leprosus mundatur quando perversus quisque pravitatis suae sordibus divinitùs exuitur Mortuus resuscitatur quando peccato captivatus ad benè vivendum divinitùs animatur Post emundationem leprae Sacerdotali ossicio interveniente ejectus priùs in sua reducitur institis involutus à Domini Ministris abire ad sua redire permittitur quando per absolutionem consilium Sacerdotis ad vitae novitatem reformatur Rich. de Clavibus cap. 18. We are diligently to distinguish what God doth by himself and what he doth by his Minister by himself he raised the dead by his Ministers he loosed him that was bound by himself he cleansed the Leper by the Ministery of the Priests he restored him that was cast out To raise the dead and to cleanse the Leper have respect unto one and the same thing for in them both the obligation of sin is loosed so also to loose him that was bound and to restore him that was cast forth seem to be the same for in both there followeth an obligation of punishment The Leper is cleansed when a sinner is by God stripped forth of the filth of sin The dead is raised when he that was in bondage unto sin is quickned by God to lead a good life After the cleansing of the Leprosie the Priests office intervening he that was formerly cast forth is restored and he that was bound with grave-clothes and loosed by the Lords Ministers is permitted to depart and return unto his own when through the absolution and counsel of the Priest he is reformed unto newness of life Thus much Richardus where we plainly see that absolution in the hands of a Priest is but an infranchising not a reviving of a dead sinner a reconciling and not a cleansing of a leprous Penitent The third way of absolution is which a Penitent in some select cases 3. Spiritually by the testimony of the Holy Ghost pronounceth it upon himself for remission of sins is the proper work of Gods Spirit therefore Christ endowed his Disciples first with the Holy Ghost and then with the power of remission and retention Hereupon saith Ambrose He that cannot absolve from sin Qui solvere non potest peccatum non habet Spiâ—itum Sanctum munus Spiritûs Sancti est ossicium Sacerdotis jus autâ—m Spiritûs Sancti in solvendis ligandisque criminibus est Ambros l. 1. de Poen c. 4. hath not the Holy Ghost the charge of the Holy Ghost is the Priests office and the right of the Holy Ghost is in binding and loosing offences Wherein observe that Fathers distinction inter Spiritus Sancti munus jus Absolution from the Priest to a penitent is munus Spiriâ—ûs Sancti the charge and office of the Holy Ghost whereas the absolution from a penitent to himself is jus Spiritûs Sancti that right whereby the Holy Ghost testifieth unto his conscience that his sins are forgiven Origen after his manner feeding upon an Allegory understandeth by the gates of hell sins Portae inferorum nominari possunt juxta species peccatorum Sion autem portae intelliguntur contrariae portis mortis ut mortis quidem porta sit intemperantia porta verò Sion temperantia arbitror quòd pro unaquaque virtute cognitionis aliqua sapientiae mysteria respondentia generi viâ—tutis aperiuâ—tur ei qui secundum virtutem vixerit Seâ—vatore dante iâ—s qui superari non possunt à portis inferorum totidem claves quot sunt virtutes Origen and maketh every several vice a several gate and the gates of the daughter of Sion he makes the contrary virtues as intemperance is a gate of hell temperance of Sion c. and by the keys he will have meant the pious practices of each virtue So by the keys of Righteousness and temperance are opened the gates of Righteousness and temperance Our Saviour conferring saith he upon such against whom the gates of hell prevail not so many keys as there are virtues According to this Father a man by sinning shuts heaven gate and sets hell gate open for his soul and contrarywise by repenting and practising such virtues as are opposite to his former vices he shuts the gates of hell and sets open for him those of heaven To the same purpose saith Saint Chrysostome if that Homily be his whereof his learned publisher doubteth He hath given unto thee the power of binding and loosing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom super Quaecunque c. tem 7. pag. 268. thou hast bound thy self with the chain of the love of wealth loose thy self by an injunction of the love of poverty thou hast bound thy self with the furious desires of pleasures loose thy self with temperance thou hast bound thy self with the misbelief of Eunomius loose thy self with the religiâ—us embracing of the right faith Thus God hath erected a Tribunal in the heart of man his Conscience arraigneth him upon Gods law as a Transgressor and guilty of the breach thereof but upon his confession and detestation of the fact Justificatio in S. Scriptura actionem quandam forensem notat qualis est absolutio aut absolutionis pronuntiatio D. Twiss de Permis lib. 2. part 2. p. 434. the holy Spirit recreates and comforts him with the sweet voice and promises of the Gospel that his sins for Christ's saâ—e are forgiven kindling in his heart faith whereby he is justified and at peace with God For what else is the justification of a sinner but a pronouncing of his absolution and this I call the inward and Spiritual Absolution And this is all our Church guided with Gods word and invested with this power teacheth concerning absolution the Rhemists confessing the use thereof in our Church Rhemist Annotat in Joan. 20. vers 23. That the English Protestants in their order of visiting the sick their Ministers acknowledge and challenge the same using a formal absolution according to the Churches order after the special confession of the party and for which it was even her happiness to have been accused by Schismaticks being justified by the then gracious and learned Defender of her faith for when Arch-Bishop Whitgift read unto King James the Confession in the beginning of the Communion-book and the absolution following it His Highness perused them both in the book it self liking and approving them Conference at Hampton-Court pag. 12 13. edit 1625. And when the Bishop of London acquainted his Majesty with a more particular and personal form of absolution prescribed to be used in
speech of the Apostle warranting his restitution is urged by this Father against these Hereticks To whom ye forgive any thing I forgive also for if I forgave any thing Cur igitur Paulum legunt Novatiani si eum tam impi è arbitrantur errasse ut jus sibi vendicaret Domini sui sed vendicavit acceptum non usurpavit in debitum Ambr. l. 1. de Poen c. 6. to whom I forgave it for your sakes I forgave it in the person of Christ Why do saith he the Novations then read Saint Paul if they imagine he erred so impiously as to usurp upon his Lords right but he challenged what he received and incroached not upon what belonged not unto him The Church then of old hath maintained her own which she hath ever executed Hitherto our industry hath sweat in discoursing upon that ministerial power 2. The properties of the power of the keys which Christ in his Gospel hath deposited to the Stewards and Dispensers of the Mysteries of God Our discourse must continue in laying down the properties belonging to this power wherein first it occurreth 1. Absâ—lution whether absolute or conditional whether Absolution pronounced from the Priest be absolute or standeth upon some conditions to make it powerful and efficacious for answer whereunto we must know that Priestly absolution is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sole and self-working cause of remâ—ssion but that more and more principal Agents and remarkable conditions belong thereunto For as the Cardinal observeth upon that Quaere whether the Sacraments confer grace there is a concurrency 1. of Gods will in the use of an external and visible sign 2. and of the passion of Christ as the meritorious cause Bellar. lib. 2. de Sacram. in genere cap. 1. Sect. igiturut intelligamus 3. also the power and intention of the Miâ—ister in consecrating the same according to Gods word as a remote cause 4. then faith and repentance disposing the Communicant in the right and profitable use thereof 5. and lastly the actual participation of the Sacrament So likewise that remission of sins may ensue upon Priestly absolution there is required the will and good pleasure of God to confer this pardon the suffering of Christ to deserve the same and a well-disposed heart in the Penitent whereby all obstacles are removed that may hinder the operation thereof It being a received rule that Physick works not upon an indisposed Patient The effect indeed is attributed to Priestly absolution it being Gods ordinance wherein he hath resolved to declare his mercy For example 1. let wood be dried 2. fire stricken from a flint 3. applied to the wood and so burn it is not driness in the wood nor striking fire on the flint nor applying of the fire but the fire it self that burneth So it is not in God that willeth nor in Christ that meriteth nor in the sinner that repenteth nor in the Priest that absolveth but in the divine Ordinance consisting in the strength and true use of all of these that remitteth sins And as our Lord said unto the blind men in the Gospel Believe ye that I am able to do this Matth. 9.28 29. upon whose affirmative answer that they believed he said according to your faith be it unto you so is the absolution of the Minister efficacious according to the faith and repentance of him that receiveth it Such conditions the Ancients held to be requisite namely Hierome commenting upon those words of Daniel Dan. 4.24 It may be God will pardon thy sins rebuketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the temerity of such as are so absolute and peremptory in their absolutions When Blessed Daniel saith he who knew things to come doth doubt of the Sentence of God they do a rash deed that boldly promise pardon unto sinners Cum B. Daniel praescius futurorum de sententia Dei dubitet rem temerariam faciunt qui audacter peccatoribus indulgentiam pollicentur Hieron in Dan. 4. And Saint Basil The power of forgiving is not absolutely conferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 486. Gracè but upon the obedience of the Penitent and consent of him that hath care of his soul The same resolution had place in the Schooles So Aquinas When the Priest saith I absolve thee he sheweth the man not onely significatively Cùm dicit ego te absolvo ostendit hominem absolutum non solùm significativè sed effectivè licèt possâ—t impediri ex parte recipientis Sed sufficiat generalis revelatio fidei per quam remittuntur peccata esset autem perfectior expositio Ego te absolvo i. e. sacramentum absolutionis tibi impendo Aquin. part 3. Qu. 84. art 3. ad Quintum but effectually to be absolved Although that effect may be hindred on his part that receiveth absolution where a general revelation of faith may suffice by which sins are forgiven but the more perfect exposition is I absolve thee that is I bestow upon thee the Sacrament of absolution clearly differencing between the administring of the Sacrament of absolution and conferring the effect thereof viz. remission of sins And Canus the better to lay open and resolve this doubt distinguisheth betwixt the giving of absolution and the effect thereof his words are these In respect of the Priest Distinguo ex parte Sacerdotis Dei absolventis absolutus quidem manet sed ex parte poenitentis ponentis obstaculum absolutio Sacerdotis praesentem non habet effectum and God that doth assoile the party may remain absolved whereas in respect of himself the party peccant putting an obstacle thereunto the absolution of the Priest may take no present effect and informes us further that Great difference must be made betwixt remission of sins Remissia peccatorum 1. quae habet annexam justificationem 2. Judicialis est continens sententiam cujus virtute quis solvitior à peccatis in tali peccatorum judicio remissivo in quem sensum Sacerdos non semper peccata remittit Sacerdos absolvens fictum verum absolutionis Sacramentum impendit quantum in se est veram formam imponit cujus effectus tâ—â—c quidem impeditur per indispositionem Recipientis nec sensus formae Sacramentalis est Ego te absolvo i. e. do absolutionem quae nunc effectum suum habeat remissionis peccatorum sed sensus est Ego judicialem absolutionem impendo quae vi suâ potens sit te absolvere si tu velis fructum ejus obtinere Quemadmodum si absolutionis sententiam proferret Judex quâ liberareris à carcere in quo postea tu voluntate tuâ manere vis si eâ—o extrinsecù clave januae seram aperirem tu volens intùs obicem opponeres Ego verè januam aperui Canus Relec. de poen part 6. pag. 930 931. to which the grace of Justification is ever annexed and the sentence wherein such a remission is
required in stewards that they be faithful They may not therefore behave themselves like the unjust Steward Luke 17.7 8. presuming to strike out their Masters debt and put less in the place without his direction and contrary to his liking Ambassadors they are for Christ 2 Cor. 5.20 and must be careful to follow their Masters instructions and not to intrench upon soveraign points as to imagine the power of proclaiming war or concluding peace lay at their devotion this indeed were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exceed their Commission and upon the matter to subject themselves to the danger of the law and their proceedings to be vacated and made of none effect The Master of the Sentences resolveth this power to consist not in binding or in loosing Sacerdotibus tantùâ—tribuit potestatem solvendi ligandi i. e. ostendendi homines ligatos vel solutos In Levitico se ostendere Sacerdotibus jubentur Leprosi quos illi non faciunt leprosos vel mandes sed discernunt qui mundi vel immundi sunt hi ergo peccata remittunt vel retinent dum dimissa à Deo vel retenta indicant ostendunt Lomb. l. 4. dist 18. Sect. non autem but in shewing forth onely who are bound and who are loosed and produceth the authority of Saint Hierome to maintain his resolution that as in the Levitical law the Lepers were commanded to present themselves unto the Priests whom they made neither clean nor unclean but discerned who were so and concludeth that Evangelical Priests remit and retain sins when they discover and shew forth what sins by God are retained or reâ—itted Lombard is followed by Oceam The Priests hind or loose in shewing men to be bound or loosed Sacerdotes ligant solvunt quia ostendunt homines ligatos solutos Occ. l. 4. Q. 8 9. And they both by Ferus Not that any man properly remitteth sin but that he sheweth and ceâ—tifieth from God that it is remitted Non quòd homo propriè remittat peccatum sed quòd ostendat certificet à Deo remissum neque enim aliud est absolutio quam ab homine accipis quà m si dicat En fili certifico te tibi remissa esse peccata annuntio tibi te habere propitium Dâ—um quaecunque Christus in baptismo Evangelio promisit tibi nunc per me aununciat promittit Ferus in Matth. 9. edit Mogunt 1559. for the absolution thou receivest from man is nothing else then as if he should say Behold my son I certifie unto thee thâ— siâ—s to be forgiven I declare unto thee that thou hast a merciful God and look whatsoever Christ in baptisme or in the Gospel hath promised unto us he now by me declareth and promiseth unto thee And with this pregnant testimony we conclude this property Whether Ministerial and Judicial The last property to be inquired If the act of this absolution be Ministerial or Judicial and my answer is both ministerial and judicial per partes to be demonstrated For the first It cannot be otherwise no effect exceeding the virtue of its cause and no property transcending the nature of its subject If therefore our calling be ministerial so is every office and act thereof And let none of that order distaste the name for Jesus Christ was a minister of Circumcision Rom. 13.8 and the Apostle styles himself a Minister of the Gospel Colos 1.23 1 Tim. 4.6 and Timothy a consecrated Bishop a good Minister of Jesus Christ Away then with all contemptuous thoughts 2 Cor. 3.6 Heb. 1.7 for God hath made his Ministers a flame of fire able Ministers and of the Spirit Ministers of the Spirit and graces thereof amongst whom remission of sin is not the meanest and not Lords Therefore before they were habilitated for remission of sins our Lord is said to breathe upon them and say Receive the Holy Ghost for this is not the gift of man saith Ambrose neither is he given by man Non humanum hoc opus neque ab homine datur sed invocatus à Sacerdote à Deo traditur in quo Dei munus Ministerium Sacerdotis est Paulus Atestolus in tantum se huic officio imparem credidâ—t ut à Deo nos spiritis optaret impleri Quis tantus est qui hujus traditionem muneris sibi audeat arrogare itaque Apostolus votum precatione detulit non â—us authoritate aliqua vendicavit impetrare optavit non imperare praesumpsit Ambr. l. 1. de Spiâ—itu S. cap. 7. but being called upon by the Priest is given by God wherein the gift of God is the Ministery of the Priest Paul the Apostle held himself so far unmeet for this office that he rather prayed we should be filled with the Spirit of God what man hath so highly conceited of himself as to arrogate the collation of this gift The Apostle therefore made his request by prayer and challenged no right by authority choosing rather to intreat and not presuming to command Ministers then we are and suppliants on the peoples behalf that they may receive power from above and not Lords or commanders of the Spirit of Grace The same Father also informeth us saying Behold how sins are forgiven by the Holy Ghost Ecce quia per Spiritum peccata donantur homines autem in remissione peccatorum ministerium suum exhibent non jus alicujus potestat is exercent neque enim in suo sed in Patris Filii Spiritûs Sancti nomine peccata dimittuntur isti rogant Divinitas donat humanum enim obsequium sed munificentia supernae est potestatis Ambr. l. 3. de Spirit S. cap. 19. but men exhibit their Ministery in the remission exercising no right or faculty of any power for sinnes are not forgiven in their name but in the name of the Father and of the Son and of the Holy Ghost They intreat but the Deity bestoweth the obsequiousness is from man the bounty from an higher power and thus much for the Ministerial part Whether judicial For the second I have cast my self into divers cogitations why this office of absolution should be denied to be a judicial act Is it because declarative The like exception lieth against all civil judgments Judicium est definitio cjus quod est justum which are declarations what Law is in particular cases or is it because the Priest may erre in his declaratory sentence and that laies hold of a Civil Judge likewise who hath lawful authority to judge right yet no assured infall bility that his judgments shall alwayes be right Is it because Ministerial Then exclude all Judges from the Bench that sit there by virtue of an higher power we determine then that Ministerial power in the Priest is opposed to Soveraigne and Despotical but not judicial because the power in an inferiour Judge is Ministerial in respect of the Authority and
discharge nor absolution could be expected from the Minister till all reckonings were ended by the Penitent It is the fashion in this Church to absolve immediately upon confession Hodâ—è statim à facta confessione manus poenit nti imponitur ad communionis jus admittitur post absolutionem opera aliqua pietatis quae ad carnis castìgationem reliquiarum peccatorum expurguionem saciant injunguntur Casland Consult Art 11. de Confessione and after absolution to impose the penance and so come in with their after-reckonings 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 and Renegado Spalatto once observed the cart before the horse La Romana perversità pone il carro inanti alli Bovi prima concede la remissione poi impone l'opere di penitenza quali dourebbono procedere dal Pentimento cosi molto piú precedere la remissione Marc. Anton. de Dominis Predica in Londra appresso Giovanni Billio 1617. 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 Sacramental act conferring grace by the work wrought and that absolution issuing from the Priests lips striketh such a stroke that by virtue thereof attrition doth become contrition Absolution not efficacious ex operato 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 become 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 exâ—rcises 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 sacci subito contrito cioé che se bene non há il vero persetto pentimento d' suoi pâ—ccati má un certo picciolo leggiero per timor solamâ—nte dâ—l divin castigo non per odio del 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 repantance 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 By all this that hath been said Conclusion 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 of 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 In the Law the Propitiatory was annexed to the Ark Exod. 26.34 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 name are preached Repentance and forgiveness of sins Luke 24.47 and those whom he hath put together man cannot part asunder And to Repentance there go two things 1. a feeling of chaines and imprisonment 2. a grief for them with a desire to be loosed for sentiat
past and for which signes of sorrow appear in the Penitent never extending the same to future sins for to cry Peccavi I have sinned may be the voice of a Penitent but Peccabo I will sin never now where there is a resolution to sin there with safety can lie no absolution Then if such sins are to be lock'd under secrecy which are confessed in ord ne ad claves with relation to absolution and remission It will follow that peccata committenda sins purposed to be committed and in fieri to be done not in fa â—o done already although spoken of in confession are not so necessary to be concealed Panormitan puts the case A certain man confessed unto the Priest Quidam fuit confessus Sacerdoti quòd intend bat interficere Sempronium vel aliud malesicium committere quòd non poterat abstinere Nunquid Sacerdos peccet revelando Innocentius instat concludâ—t quod hoc peccatum non dicitur detectum in poenitentia tum quia peccatum est committendum non commissum tum quia non habet contritionem Undè Sacerdos dâ—bet quantùm cautiùs potest revelare ut peccatum impediatur â—ene hoc semper menti quod peccatum commissum non committendum dicitur detegâ— in Poenitentia Panorm supra 5. de poenit remiss c. Omnis utriusq n. 24. that he had a mind to kill Sempronius or to do some other mischief and that be could not hold his hand The Question is whether the Priest offendeth in revealing the same oâ— no Innocentius instanceth and at length coâ—cludeth that this sin cannot be said to be detected in a repentant way as well because the sin confessed remaineth to be committed and is not committed already as also because the sinner had no contrition wherefore the Priest ought as warily as he may to reveal the samâ— that the sin may be prevented for keep this alwayes in mind that sin committed and not to be committed is commanded to be concealed in Penance And Frier Angelo when any one confisseth that he will do a mischief Quando quis confitetur se velle faccre aliquod malum quia istud non est dictum in poenitentiali foro ut ideò propter rationem istius Sacramenti non tenetur celare sed quando vergeret in periculum communitatis vel alterius tum si nullo modo cessaret talis quin illud faciat credo sine praejudicio quòd non solùm potest immo tenetur revelare ei quâ— potest prodesse non obesse ut mâ—lo obviâ—tur Sum. Angel v. Confe ult nu 7. because the same is not opened in the consistory of Repentance wherefore the Priest is not tied by virtue of that Sacrament to conceal the same but when it shall verge and incline to the prejudice and danger either of the whole Commonalty or of any man in particular then if the sinner cannot be taken off but that be will needs do it I am of opinion without prejudice to any that the Priest not onely may but is tied to â—eveal the same to such an one as will further and not hinder the prevention of further mischief This Canonist maketh the purposed evil to be of two sorts 1. either when the damage may light upon the sinners own head alone 2. or which may redound to the prejudice and hurt of others the former the Priest may reveal if he please but the later he is bound to discover for the crossing and averting thereof And the first School-man our Countrey man Alexander of Hales thus A man may confess a sin not present Potest quis confiteri peccatum non tamen ut praesens sed potius ut est â—n proposito de futuro ut cum dicit se velle fornicari nolle desistere dico ergo quòd non tenetur celare simpliciter nec si Sacerdos talâ—m confessionem revelaret posset condemnari tanquam violator sigilli confessionis tamen quia hoc species esset mali infamia sequeretur propter hoc credo et si non tenetur de jure talem confessionem occultare debet tamen celare ratione publicae honestatis nisi inconveniens aliquod grave sequeretur tunc enim credo quòd non esset talis confessio penitùs tacenda nec tamen publicè revelanda propter periculum infamiae sed cautè secretò alicui qui possit vellet prodesse innotescenda Alex. Halens part 4. Qu. 28. nu 2. art 2. in Resp but yet to come and in purpose as that he will commit fornication and not forbear I say therefore that the Priest is not bound simply to conceal it nor may he for any such detection be justly condâ—mned as a violater of the seal of Confession Yet because it may seem to have an outward shew of evil and infamy may follow thereupon for that cause I am thus minded that although by law he is not tied to hide such a confession yet he should do well to conceal it for publick honesties sake except some grievous inconvenience may like to ensue upon the same then I believe that such a Confession ought not altogether to be silenced nor yet openly to be published for dread of infamy but cautelously and secretly to such an one that can make good use of the discovery wherein he would seem to be more circumspect and cautelous in the manner of the detection than those Canonists whereas the following School-men Scotus and Biel are so strict upon the matter that purposed sins and not committed come under the seal of secrecy also Non solùm peccata commissa sed etiam committenda in confessione detecta sunt tanquam secreta celanda Biel l. 4. d. 21. Qu. 1. Conclus 3. And again it is not lawful for a Priest in any case come what will come to reveal confession whether the party confessing be Penitent or not In nullo casu licet Sacerdoti revelare confessionem sive confitens poeniteat sive non sive confiteatur peccata jam opere perpetrata sive perpetranda sive sit peccatum in moribus sive in fide Biel sup resp ad dub 2. whether he confess sins already committed or which he hath a mind and resolution to commit whether it be a sin in faith or in behaviour And the Modern Divines in the Roman Church are no way moderate herein but so Stoicall and stiff for the seal as let the sin be what it will whether past or to come it skils not whether the welfare of Church or State depend thereon 't is not material Heaven and Earth shall pass away rather than the seal of Confession shall be opened A Ghostly Father saith a late Sorbonist Car estant en le place de Dieu il n'a point de bouche pour reveler ce qu'il a entendu Os habent non loquentur Et le Sceau de la confession est si important religieux que pour rien du Monde il
delinquendi at the time of shrift That he should set with an humble look his countenance downward not once beholding the penitents face especially if a woman to afford a patient audience unto whatsoever shall be said and to support with the spirit of lenity to use all persuasions to extract a plenary confession to enquire after usual and customary sins punctually and after strange ones afar off and by circumstances and with that discretion as to teach the penitents how to confess not how to transgress And adviseth the Confessor to pick out the greater sins as Murder Semper majora crimina praecipue notoria Majoribus reserventur Linwood lib. 5. de Poen in remiss c. in Confess Sacrilege Incest sins against nature c. for such as are of greater place and set them by as reserved cases for the Pope not to grant absolution therein but at the point of death and that upon condition of their recovery they present themselves at Rome with Letters testimonial from their own Confessors of the nature and quality of the offence the Popes it seems had then seised upon fat sins as well as the fat of the Land this constitution was made about the year of our Lord 1240. But Richard sirnamed the great his predecessor A. D. 1229. Richardus Magnus and one that should have taken place of him however the Compilers of the Constitutions have set him behind for he was sacred Arch-Bishop in the year of grace MCGXXIX He made a very pious and necessary law That forasmuch as the soul far excelleth the body Physicians are strictly charged Cum anima longè pretiosior sit corpore sub iâ—terminatione Anathematis prohibemus ne quic MedicoruÌ„ pro salute corporali aliquid suadeat aegroto quod in periculum animae convertatur ut aegrum ante omnia admoneat inducat ut Medicos invocet animarum ut postquam fuerit infirmo de spirituali provisum medicamine ad corporalis medicinae remedium salubrius procedatur Linwood lib. 5. de poen remiss cap. Cum anima sub interminatione Anathematis under pain of the Churches Ban curse to recommend no such thing unto their Patients for the recovery of their bodily health which may not be undertaken without danger to the soul but before all things to exhort them to send for the soul-Physician and after spiritual physick hath been prescribed and provided and administered to the soul then to proceed in the name of God to give Physick to the body A Canon which if duly observed by our Physicians I am perswaded their Physick would work much better than it doth But now the Spiritual Physician is hardly thought of and his visits accounted ominous as if sin were not worth the healing or he wanted the power and cunning For after Luke the Physician and Zeno the Lawyer we send for Barnabas the son of consolation when the soul is sensless of his help and Ghostly comfort Bonifacius Uncle to Queen Elenor A. D. 1244. wife to King Henry the third and advanced to that Metropolitical See An. MCCXLIV provided against these that molested or any way hindred such that would do penance and be confessed Praecipimâ—s ne aliquis praesumat impedire quin sacramentum poeâ—itemiae unicuique petenti liberè impendatur spatium liberum confitendi quod potissimè propter incarceratos suadetur quibus saepius inhumaniter ne dicamus infideliter denegatur Lindw l. 5. de poen remiss cap. Cum sacramentum and appointed that convenient time be allotted for that sacred action and specially to prisoners who many times inhumanly and unchristianly are denied the use hereof or else so little time afforded unto them as to put them rather into danger of discomfort and desperation than matter of spiritual joy and consolation John Peccam who sate in the See of Canturbury A. D. 1279. An. Dom. MCCLXXIX Ordered that Parish Priests should diligently take heed Parochiales insuper sacerdotes caveant ne alicui dent corpus Domini nisi prius constet ipsum confessum fuisse testimonio judicio fide-dignorum Lindw l. 3. de Missar celebr c. Altissimus de terra that they administred not the Body of the Lord to any Communicant except it might appear unto them that such a person was formerly confessed by the testimony and judgment of credible persons The next law or Constitution is of Walter Reginald A. D. 1312. who possessed the place at Canturbury in the year of our Lord MCCCXII He willeth the Priest to rip up the nature of the diseases Diligenter attendat sacerdos circumstantias criminis qualitatem personae tempus locum causam moram in peccato Sacerdos ad audiendum confessiones communem sibi locum eligat in locis absconditis non recipiat alicujus confessiones maximè mulieris talem injungat uxori poenitentiam ut viro suo non reddatur suspecta ne aliquibus injungat poenitentiam nisi cum restitutione consulat Episcopum vel alium qui vices ejus gèrit aut provectos discretos viros quorum consilio certificatus sciat quos qualiter ligare possit absolvere manus absolutionis non imponi nisi se corrigentibus c. Lind. l. 5. de poen remis c. Sacerdos and to sift the circumstances of sin such as are the condition of the person the quality of the offence the time and place when and where the sin was committed all which must be spoken of in Confession He also appointed an open and visible place for shrift to cut off all occasion of scandal and suspicion especially when women make their approches admonisheth that Priests impose no such penance to the wife as to cause suspicion in the husband To be careful the nature of the offence requiring to injoyn such penance as may imply restitution to the party grieved To consult with the Bishop or his Suffragan or with experimented discreet Priests that he may know the better whom and what to bind and loose and where he seeth no probable signâ— of sincere contrition and no purpose of abandoning the sin confessed to suspend his absolution and to dismiss the sinner for that season with admonitions tending to unfeigned repentance Prohibemus ne ullus sacerdos lapsus in peccatum mortale ad altare praesumat accedere celebralurus antequam confiteatur nec puto ut quidam errantes credunt quod mortalia deleantur per confessionem generalem Lindw l. 3. de celebr Mis cap. Lintheamina The same Arch-Bishop also forbad Priests that had fallen into mortal sin to approch unto the Altar there to celebrate without making their confession adding that he could not suppose as some others erroneously believed that mortal sins could be washed away by a general confession Where by the way note that Parenthesis good Reader as some believe intimating that there were in those dayes some that so believed viz. that general Confession might procure
remission of sins and were not perhaps so punctual for private particular confession whose belief that Prelate censured for erroneous By the same man are Ghostly Fathers under a great penalty conjured to secrecy and silence That if at any time or by any means or upon passion of hatred Nullus sacerdosirâ odio metu etiam mortis audeat detegere quovis modo alicujus conâ—â—ssionem signo motu vel verbo generaliter vel specialiter Et si super hoc convictus fuerit sine spereconciliationis non immeritò debet degradari Lin. l. 5. de poen remis c. Prohibemus or fear of death shall lay open by signs motions or words either generally or specially what hath been privately deposited in Confession and shall be convicted thereof he shall be degraded without hope of reconciliation Also another Constitution of the same mans doing for the reviving of Publick penance for notorious scandalous offences Ut peccata graviora vulgatissimo suo scandalo totam commoventia civitatem sint solenni poenitentiâ castiganda Lindw l. 5. de poen remis c. Praeterea complaining that by the neglect of the ancient Canons the same hath been long buried in oblivion whereby heynous sins have been the more frequented and the reynes and rigour of Christian discipline too much remitted And a * Lindw lib. 5. de poen remiss c. Licet fourth for the substitution of a grave and learned Penitentiary in every Deanry to take the Confessions of the Clergy residing within the same John Straiford Arch-Bishop of Canâ—urbury A. D. 1334. MCCCXXXIV made a Provisional Law that Priests should not be cited juridically and thereby forced either to detect such arcana as they received under the seal of Confession Et illis ex tunc Parochiani peccata renuunt confiteri Lind. l. 2. de Judiciis c. Exclusis infra or else offer violence to their consciences lest thereby Parishioners might refuse to come to confession It seems equivocations mental reservations and such juglings devised to cheat justice were not up nor thought on when this course was taken that Judges should forbear to examine them The last of these Metropolitans that made any law for Confession is Simon Sudbury who was preferred to that eminency An. Confessiones mulierum audiantur in propatulo quantum ad visum non quantum ad auditum Moneantur Laici in principio Quadragesimae â—ito post lapsum confiteri ne peccatum suo pondere ad aliud trahat Lind. l. 5. de poen remis c. confessiones mulicrum MCCCLXXV He ordained women to be shriven in an open place where they may be seen of all but not heard And to admonish the Laity to repair unto Confession every year about the beginning of Lent and whilest their sins are green in their memory lest the weight of one sin press them upon another He ordained likewise to confess and communicate three times a year viz. at the three solemn Feasts of Christmas Easter and Whitsontide And to prepare themselves with such abstinence as the Priest should prescribe Prius tamen se praeparent per aliquam abstinentiam de consilio sacerdotis faciendam vivens ab ingressu ecclefiae arceatur moriens christianâ careat sepulturâ Lind. l. 5. de poen remis c. Confessiones And all and every such Persons as should not come to confession and to the communion once a year at the least to be debarred from entring into the Church in his life time and after death his body not to be interred in Christian Burial By which constitutions we see how other times were appointed for Confession as well as Easter but then chiefly required for four causes and at those times is Confession required 1. Ratione sacramenti sc si vult celebrare vel communicare vel sacrum ordinem suscipere c. 2. Ratione periculi si est in periculo mortis 3. Ratione conscientiae ut si dictet sibi conscientia quod statim teneatur confiteri 4. Ratione dubii ut si nunc habeat confessoris copiam caeterùm per totum annum non habiturum Lindwood supra saith Lindwood 1. In respect of the Sacrament whensoever the same shall be celebrated and received so upon admission into holy Orders c. 2. In respect of the danger or dread of death 3. In respect of the Conscience if a mans heart shall tell him that he hath present need of Confession 4. If it be doubtful a Confessor cannot be had within a year to take him while we may Some of these Canonical reasons we have before examined and censured These were Ecclesiastical Constitutions made by several Church-men in their times A. D. 1533. A book of Religion entituled Articles devised by the Kings highness set forth an Reg. Henrici 8.28 But when Henry VIII had wrested the Supremacy of Spiritual causes from forraign Usurpation and annexed it to the Crown then for essayes of that new authority was substituted a Vicegerent for the Clergie Articles of Religion set forth and said to be devised by his Highness which caused the commotion of the * April 28. an R R. Hen. 8.31 Hall Chron. p. 228. Lincoln-shire men And in a Parliament held at Westminster was established (a) Hall fol. 224. the act of the six articles which was named the bloudy statute and the whip of six strings which drew so much bloud upon poor Christians and whereof Auricular Confession was one of the strings The procurer of that Draconical law together with the occasion thereof is particularly described by our Ecclesiastical Annalist Mr John Fox whoever was the chief doer therein Ecclesiastical persons were the chief sufferers The King upon some distaste to his Clergy was willing to sharpen the edge of the Law against them and his minde being known there wanted not abbetters to whet him thereunto So fearful is the condition of the Church if once removed from under the shadow of the Crown and wings of the Royal Seepter and would soon become a prey to the little foxes if the Kingly-Lion should not protect And as in that Princes dayes the truth began to take place in the hearts of many so that party which stood for the old Mumpsimus as well as the other that imbraced the new Sumpsimus Adeo ut uno codemque lâ—co tempore in Pontificios laqueo dilamationâ— in ProtestaÌ„tes vivicomburio saeâ—ir tur Cambd. Appar ad Elizabeth pag. 6 7. escaped not the penalty of his rigorous Statutes that it was no strange spectacle to behold at once a Protestant at the stake and a Papist at the Galhouse By that law Incontinency in Priests and Marriage were equally made felony and death in their persons either to use the sin or the remedy and the benefit of the Clergy otherwise a privilege was to them a snare and that offence capital in Church-men which then was scarce criminal in the Laity