An answer to a challenge madeAn ansvver to a challenge made
An answer to a challenge made by a Jesuit in Ireland Wherein the judgement of antiquity in the points questioned is truly delivered, and the novelty of the now romish doctrine plainly discovered. By James Usher Bishop of Meath.An ansvver to a challenge made by a Iesuite in Ireland Wherein the iudgement of antiquity in the points questioned is truely delivered, and the noveltie of the now romish doctrine plainly discovered. By Iames Vssher Bishop of Meath.
James Ussher 1581–1656Dublin: printed by the Society of Stationers and Eliot's Court Press, 1624Dublin: printed by the Societie of Stationers and Eliot's Court Press, 1624
[24], 527, [9] p. · 153k words · STC 24542 · ESTC S118933
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
That we may therefore give unto the Priest the things that are the Priests, and to God the things that are Gods; & not communicate unto any creature the power that properly belongeth to the Creator, who bwill not give his glory unto another: we must in the first place lay this down for a sure ground, that to forgive sins properly, directly, and absolutely, is a privilege only appertaining unto the most High. I, saith he of himself, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. (Isaiah. 43.25.) Who is a God like unto thee, that pardoneth iniquity? saith the Prophet, Micah 7.18. which in effect is the same with that of the Scribes: (Mark. 2.7. and Luk. 5.21.) Who can forgive sins, but God alone? And therefore when David saith unto God; Thou forgavest the iniquity of my sin: (Psalm. 32.5.) Gregory surnamed the great (the first Bishop of Rome of that name) thought this to be a sound paraphrase of his words. cThou, who alone sparest, who alone forgivest sins. For who can forgive sins but God alone? He did not imagine that he had committed any great error in subscribing thus simply unto that sentence of the Scribes: and little dreamed that any petty Doctors afterwards would arise in Rome or Rhemes, who would tell us a fair tale; that dthe faithless Jews thought, as Heretics now adays, that to forgive sins was so proper to God, that it could not be communicated unto man; and that etrue believers refer this to the increase of Gods honour, which miscreant Jews and Heretics do account blasphemy against God, and injurious to his Majesty. whereas ⟨p. 111⟩
in truth the faithlessness of the Jews consisted in the application of this sentence unto our Saviour Christ, whom they did not acknowledge to be God; as the senselessness of these Romanists, in denying of the axiom it self.
That wee may therefore give unto the Priest the things that are the Priests, and to God the things that are Gods; & not cōmunicate unto any creature the power that properly belongeth to the Creator, who bwill not give his glory unto another: we must in the first place lay this downe for a sure ground, that to forgive sinnes properly, directly, and absolutely, is a priviledge onely appertayning unto the most High. I, saith he of himselfe, even I am he that blotteth out thy transgressions for mine owne sake, and will not remember thy sinnes. (Esai. 43.25.) Who is a God like unto thee, that pardoneth iniquitie? saith the Prophet, Micah 7.18. which in effect is the same with that of the Scribes: (Mark. 2.7. and Luk. 5.21.) Who can forgive sinnes, but God alone? And therefore when David saith unto God; Thou forgavest the iniquitie of my sinne: (Psalm. 32.5.) Gregory surnamed the great (the first Bishop of Rome of that name) thought this to be a sound paraphrase of his words. cThou, vvho alone sparest, who alone forgivest sinnes. For who can forgive sinnes but God alone? Hee did not imagine that he had committed anie great error in subscribing thus simply unto that sentence of the Scribes: and little dreamed that anie petie Doctors afterwards would arise in Rome or Rhemes, who would tell us a faire tale; that dthe faithlesse Iewes thought, as Hereticks now adayes, that to forgive sinnes was so proper to God, that it could not be communicated unto man; and that etrue beleevers referre this to the increase of Gods honour, which miscreant Iewes and Hereticks doe accompt blasphemie against God, and injurious to his Majestie. whereas ⟨p. 111⟩in truth the faithlesnesse of the Iewes consisted in the application of this sentence unto our Saviour Christ, whom they did not acknowledge to be God; as the senslesness of these Romanists, in denying of the axiom it selfe.
cTu qui solus parcis, qui solus peccata dimittis. Quis enim potest peccata dimittere, nisi solus Deus? Gregor. exposit. 2. Psalmi Penitential.Tu qui solus parcis, qui solus peccata dimittis. Quis enim potest peccata dimittere, nisi solus Deus? Gregor. exposit. 2. Psalmi Poenittential.
eRich. Hopkins, in the Memorial of a Christ. life, pag. 179. edis, an. 1612.Rich. Hopkins, in the Memoriall of a Christ. life, pag. 179. edis, ann. 1612.
But the world is come unto a good pass, when we must be accounted heretics now adays, and consorted with miscreant Jews, for holding the self same thing that the Fathers of the ancient Church delivered as a most certain truth, whensoever they had any occasion to treat of this part of the history of the Gospel. Old Irenaeus telleth us, that our Saviour in this place fforgiving sins, did both cure the man, and manifestly discover who he was. For if none (saith he) can forgive sins but God alone, and our Lord did forgive them, and cured men; it is manifest, that he was the Word of God, made the Son of man: and that as man he is touched with compassion of us, as God he hath mercy on us, and forgiveth us our debts which we do owe unto God our maker. Tertullian saith, that gwhen the Jews beholding only his humanity, and not being yet certain of his Deity, did deservedly reason, that a man could not forgive sins, but God alone: he by answering of them, that the Son of man had authority to forgive sins, would by this remission of sins have them call to mind that he was hthat only son of man, prophesied of in Daniel, who received power of judging, and thereby also of forgiving sins. (Dan. 7.13, 14.) S. Hilary commenting upon the ⟨p. 112⟩ninth of Matthew, writeth thus. iIt moveth the Scribes, that sin should be forgiven by a man. For they beheld a man only in Jesus Christ; and that to be forgiven by him, which the law could not release. For it is faith only that justifieth. Afterward the Lord looketh into their murmuring, and saith that it is an easy thing for the Son of man upon earth to forgive sins. For it is true, none can forgive sins but God alone: therefore he who remitteth is God, because none remitteth but God. God remaining in man, performed this cure upon man. S. Hierom thus: kWe read that God saith in the Prophet; I am he that blotteth out thine iniquities. Consequently therefore the Scribes, because they thought him to be a man, and did not understand the words of God, accuse him of blasphemy. But the Lord seeing their thoughts, showeth himself to be God, who is able to know the secrets of the heart: and holding his peace after a sort speaketh; By the same majesty and power, wherewith I behold your thoughts, I am able also to forgive sins unto men.
But the world is come unto a good passe, when we must be accounted hereticks now adayes, and consorted with miscreant Iewes, for holding the selfe same thing that the Fathers of the ancient Church delivered as a most certain truth, whensoever they had anie occasion to treate of this part of the historie of the Gospel. Old Irenaeus telleth us, that our Saviour in this place fforgiving sinnes, did both cure the man, and manifestly discover who he was. For if none (saith hee) can forgive sinnes but God alone, and our Lord did forgive them, and cured men; it is manifest, that he was the Word of God, made the Sonne of man: and that as man hee is touched with compassion of us, as God he hath mercy on us, and forgiveth us our debts which we doe owe unto God our maker. Tertullian saith, that gwhen the Iewes beholding onely his humanitie, and not being yet certaine of his Deitie, did deservedly reason, that a man could not forgive sinnes, but God alone: he by answering of them, that the Sonne of man had authoritie to forgive sinnes, would by this remission of sinnes have them call to minde that he was hthat onely sonne of man, prophesied of in Daniel, who received power of judging, and thereby also of forgiving sinnes. (Dan. 7.13, 14.) S. Hilary commenting upon the ⟨p. 112⟩ninth of Matthew, writeth thus. iIt moveth the Scribes, that sinne should be forgiven by a man. For they beheld a man onely in Iesus Christ; and that to be forgiven by him, which the law could not release. For it is faith onely that justifieth. Afterward the Lord looketh into their murmuring, and saith that it is an easie thing for the Sonne of man upon earth to forgive sinnes. For it is true, none can forgive sinnes but God alone: therefore hee who remitteth is God, because none remitteth but God. God remayning in man, performed this cure upon man. S. Hierom thus: kWe reade that God saith in the Prophet; I am he that blotteth out thine iniquities. Consequently therefore the Scribes, because they thought him to be a man, and did not understand the words of God, accuse him of blasphemy. But the Lord seeing their thoughts, sheweth himselfe to be God, who is able to know the secrets of the heart: and holding his peace after a sort speaketh; By the same majestie and power, vvherewith I behold your thoughts, I am able also to forgive sinnes unto men.
fPeccata igitur remittens, hominem quidem curavit, semetipsum autem manifesté ostendit quis esset. Si enim nemo potest remittere peccata, nisi solus Deus; remittebat autē haec Dominus, & curabat homines: manifestum est, quoniam ipse erat Verbum Dei, Filius hominis factus, &c., & quomodo homo compassus est nobis, tanquam Deus misereatur nostri, & remittat nobis debita nostra, quae factori nostro debemus Deo. Irenaeus advers. haeres. lib. 5. cap. 17.Peccata igitur remittens, hominem quidem curavit, semetipsum autem manifesté ostendit quis esset. Si enim nemo potest remittere peccata, nisi solus Deus; remittebat autē haec Dominus, & curabat homines: manifestum est, quoniam ipse erat Verbum Dei, Filius hominis factus, &c., & quomodo homo compassus est nobis, tanquam Deus misereatur nostri, & remittat nobis debita nostra, quae factori nostro debemus Deo. Irenaeus advers. haeres. lib. 5. cap. 17.
gNam cùm Judaei solummodò hominem eius intuentes, needum & Deum certi, quâ Dei quoque filium, meritò retractarent, non posse hominem delicta dimittere, sed Deum solum, &c. Tertullian. lib 4, advers. Marcion. cap. 10.Nam cùm Iudaei solummodò hominem eius intuentes, needum & Deum certi, quâ Dei quoque filium, meritò retractarent, non posse hominem delicta dimittere, sed Deum solum, &c. Tertullian. lib 4, advers. Marcion. cap. 10.
hIllum scilicèt solum filium hominis apud Danielis Prophetiam, consecutum judicandi potestatem, ac per eam utíque & dimittendi delicta. Id. ibid.Illum scilicèt solum filium hominis apud Danielis Prophetiam, consecutum iudicandi potestatem, ac per eam utíque & dimittendi delicta. Id. ibid.
iMovet Scribas remissum ab homine peccatum Hominem enim tantùm in Jesu Christo contuebantur; & remissum ab eo, quod l•x laxare non poterat Fides enim sola justificat. Deinde mu•murationē eorum Dominus introspicit, dicitque facile esse filio hominis in terraâ peccata dimittere. Verum enim, nemo potest dimittere peccata, nisi solus Deus: ergo qui remittit Deus est, quia nemo remittit nisi Deus. Deus in homine manens curationem homini praestabat. Hilar. in Matth. Canon. 8.Movet Scribas remissum ab homine peccatum Hominem enim tantùm in Iesu Christo contuebantur; & remissum ab eo, quod l•x laxare non poterat Fides enim sola justificat. Deinde mu•murationē eorum Dominus introspicit, dicitque facile esse filio hominis in terraâ peccata dimittere. Verum enim, nemo potest dimittere peccata, nisi solus Deus: ergo qui remittit Deus est, quia nemo remittit nisi Deus. Deus in homine manens curationem homini praestabat. Hilar. in Matth. Canon. 8.
or, as Euthymius expresseth it in his commentaries upon the same place: lIn truth, none can forgive sins but one, who beholdeth the thoughts of men. S. Chrysostom likewise in his Sermons upon the same, showeth that Christ here declared himself to be God equal unto the Father: and that mif he had not been equal unto the Father, he would have said; Why do you attribute unto me an unfitting opinion? ⟨p. 113⟩I am far from that power. To the same effect also writeth Christianus Druthmarus, Paschasius Ratbertus, and Walafridus Strabus in the ordinary Gloss upon the same place of S. Matthew. Victor Antiochenus upon the second of Mark; Theophylact and Bede upon the second of Mark, and the fifth of Luke: S. Ambrose upon the fifth of Luke. who in another place also bringeth this sentence of the Scribes, as a ground to prove the deity of the holy Ghost withal: forasmuch as nnone forgiveth sins but one God; because it is written, Who can forgive sins but God alone? as S. Cyril doth to prove the deity of the Sonne. oFor this only, saith he, did the malice of the Jews say truly, that none can forgive sins, but God alone, who is the Lord of the law ▪ and thence he frameth this argument. pIf he alone who is the Lord of all doth free us from our sins, and this agreeeth to no other, and Christ bestoweth this with a power befitting God; how should he not be God?
or, as Euthymius expresseth it in his commentaries upon the same place: lIn truth, none can forgive sinnes but one, who beholdeth the thoughts of men. S. Chrysostome likewise in his Sermons upon the same, sheweth that Christ here declared himselfe to be God equall unto the Father: and that mif he had not beene equall unto the Father, he would have said; Why doe you attribute unto me an unfitting opinion? ⟨p. 113⟩I am farre from that power. To the same effect also writeth Christianus Druthmarus, Paschasius Ratbertus, and Walafridus Strabus in the ordinarie Glosse upon the same place of S. Matthew. Victor Antiochenus upon the second of Mark; Theophylact and Bede upon the second of Mark, and the fifth of Luke: S. Ambrose upon the fifth of Luke. who in another place also bringeth this sentence of the Scribes, as a ground to prove the deitie of the holy Ghost withall: forasmuch as nnone forgiveth sinnes but one God; because it is written, Who can forgive sins but God alone? as S. Cyril doth to prove the deitie of the Sonne. oFor this onely, saith he, did the malice of the Iewes say truely, that none can forgive sinnes, but God alone, who is the Lord of the law ▪ and thence he frameth this argument. pIf he alone who is the Lord of all doth free us from our sins, and this agreeeth to no other, and Christ bestoweth this with a power befitting God; how should he not be God?
lVeré nullus potest remittere peccata, nisi unus, qui intuetur cogitationes hominum. Euthym. cap. 13. in Matth.
m[Greek or Hebrew].Chrysost. in Matth. 9. hom 20. Graec. 30. Latin.〈non-Latin alphabet〉.Chrysost. in Matth. 9. hom 20. Graec. 30. Latin.
nPeccata nemo condonat, nisi unus Deus: quia aequé scriptum est; Quis potest peccata donare nisi solus Deus? Ambros. de Spir. sanct. lib. 3. cap. 19.
oIstud enim solum malicia Judaeorum veré di ebat, quòd nullus potest dimittere peccata, nisi solus Deus, qui legis Dominus est Cyrill. Alexandr. Thesaur. lib. 12. cap. 4.Istud enim solum malicia Iudaeorum veré di ebat, quòd nullus potest dimittere peccata, nisi solus Deus, qui legis Dominus est Cyrill. Alexandr. Thesaur. lib. 12. cap. 4.
p[Greek or Hebrew]; Id. in lib. de rectâ fide ad Reginas.〈non-Latin alphabet〉; Id. in lib. de rectâ fide ad Reginas.
The same argument also is used by Novatianus and Athanasius to the self same purpose. qFor if, when it agreeth unto none but unto God to know the secrets of the heart, Christ doth behold the secrets of the heart; if, when it agreeth unto none but unto God to forgive sins, the same Christ doth forgive sins: then deservedly is Christ to be accounted God, saith Novatianus. So Athanasius demandeth of the Arians: rif the Son were a creature, how was he able to forgive sins? it being written in the Prophets, that this is the work of God. ⟨p. 114⟩For who is a God like unto thee, that taketh away sins and passeth over iniquities? sBut the son (saith he) said unto whom he would; Thy sins are forgiven thee: when the Jews murmuring also he demonstrated this forgiveness in deed, saying to the man that was sick of the palsy; Arise, take up thy bed, and go unto thine house. And therefore Bede rightly inferreth, that tthe Arians do err here much more madly then the Jews: who when they dare not deny, being convicted by the words of the Gospel, that Jesus is both the Christ and hath power to forgive sins; yet fear not for all that to deny him to be God. and concludeth himself most soundly: that uif he be God according to the Psalmist, who removeth our iniquities from us as far as the East is from the West, and the son of man hath power upon earth to forgive sins; therefore the same is both God and the son of man, that the man Christ by the power of his divinity might forgive sins, and the same Christ God by the frailty of his humanity might dye for sinners. Whereunto we will add another sweet passage of his (borrowed from some ancienter author:) xNo man taketh away sins (which the Law, although holy and just and good, could not take away) but he in whom there is no sin. Now he taketh them away, both by pardoning those that are done, and by assisting us that they may not be done, & by bringing us to the life where they cannot at all be done.
The same argument also is used by Novatianus and Athanasius to the selfe same purpose. qFor if, when it agreeth unto none but unto God to know the secrets of the heart, Christ doth behold the secrets of the heart; if, when it agreeth unto none but unto God to forgive sinnes, the same Christ doth forgive sinnes: then deservedly is Christ to be accounted God, saith Novatianus. So Athanasius demandeth of the Arrians: rif the Sonne were a creature, how was he able to forgive sinnes? it being written in the Prophets, that this is the work of God. ⟨p. 114⟩For who is a God like unto thee, that taketh away sinnes and passeth over iniquities? sBut the sonne (saith hee) said unto whom he would; Thy sinnes are forgiven thee: when the Iewes murmuring also he demonstrated this forgivenesse in deed, saying to the man that was sicke of the palsie; Arise, take up thy bedd, and goe unto thine house. And therefore Bede rightly inferreth, that tthe Arrians doe erre here much more madly then the Iewes: vvho when they dare not denie, being convicted by the words of the Gospell, that Iesus is both the Christ and hath power to forgive sinnes; yet feare not for all that to denie him to be God. and concludeth himselfe most soundly: that uif he be God according to the Psalmist, who removeth our iniquities from us as farr as the East is from the West, and the sonne of man hath power upon earth to forgive sinnes; therefore the same is both God and the sonne of man, that the man Christ by the power of his divinitie might forgive sinnes, and the same Christ God by the frailtie of his humanitie might dye for sinners. Whereunto wee will adde another sweete passage of his (borrowed from some ancienter author:) xNo man taketh away sinnes (which the Law, although holy and just and good, could not take away) but he in whom there is no sinne. Now hee taketh them away, both by pardoning those that are done, and by assisting us that they may not be done, & by bringing us to the life where they cannot at all be done.
qQuòd si cùm nullius sit nisi Dei, cordis nosse secreta, Christus secreta conspicit cordis: quòd si, cùm nullius sit nisi Dei, peccata dimittere, idem Christus peccata dimittit: &c. meritò Deus est Christus Novatian de Trinitat. cap. 13.
r[Greek or Hebrew]; Athanas. orat. 3. contra Arian. pag. 239. tom. 1. edit. Graecolat.〈non-Latin alphabet〉; Athanas. orat. 3. contra Arian. pag. 239. tom. 1. edit. Graecolat.
s[Greek or Hebrew]. Id. in epist. de Synodis Arimin. & Seleuc. pag. 712. Vid. etiam Orat. 4. contra Arian. pag. 254. & 281.〈non-Latin alphabet〉. Id. in epist. de Synodis Arimin. & Seleuc. pag. 712. Vid. etiam Orat. 4. contra Arrian. pag. 254. & 281.
tSed multo dementiùs errant Arriani, qui cùm Jesum & Christum esse, & peccata posse dimittere, Evangelii verbis devicti negare non audeant; nihilominus Deum negare non timent. Bed. in Marc. lib. 1. cap. 10.Sed multo dementiùs errant Arriani, qui cùm Iesum & Christum esse, & peccata posse dimittere, Evangelii verbis devicti negare non audeant; nihilominus Deum negare non timent. Bed. in Marc. lib. 1. cap. 10.
uSi & Deus est juxta Psalmistam, qui quantum distat oriens ab occasu elongavit á nobis iniquitates nostras, & filius hominis potestatem habet in terrâ dimittendi peccata: ergo idem ipse & Deus, & filius hominis est; ut & homo Christus per divinitatis sure potentiam peccata dimittere possit, & idem Deus Christus per humanitatis suae fragilitatem pro peccatoribus mori. Id. ibid.Si & Deus est iuxta Psalmistam, qui quantum distat oriens ab occasu elongavit á nobis iniquitates nostras, & filius hominis potestatem habet in terrâ dimittendi peccata: ergo idem ipse & Deus, & filius hominis est; ut & homo Christus per divinitatis sure potentiam peccata dimittere possit, & idem Deus Christus per humanitatis suae fragilitatem pro peccatoribus mori. Id. ibid.
xNemo tollit peccata (quae nec Lex, quamvis sancta & justa & bona, potuit auferre) nisi ille in quo peccatum non est. Tollit autem, & dimittendo quae facta sunt, & adiuvando ne fiant, & perducendo ad vitam ubi fieri omnino non possint. Bed. in
yPeter Lombard allegeth this as the saying of S. Augustine: ⟨p. 115⟩the former sentence only being thus changed. zNone taketh away sins, but Christ alone, who is the Lamb that taketh away the sins of the world. agreeable to that, which in the same place he citeth out of S. Ambrose: aHe alone forgiveth sins, who alone dyed for our sins. and to that of Clemens Alexandrinus: bHe alone can remit sins, who is appointed our Master by the father of all, who alone is able to discern disobedience from obedience. to which purpose also, S. Ambrose maketh this observation upon the history of the woman taken in adultery, Joh. 8.9. that cJesus being about to pardon sin, remained alone. For it is not the ambassador (saith he) nor the messenger, but the Lord himself that hath saved his people. He remaineth alone, because it cannot be common to any man with Christ to forgive sins. This is the office of Christ alone, who taketh away the sin of the world. Yea S. Chrysostom himself, who of all the Fathers giveth most in this point unto Gods ambassadors and messengers, is yet careful withal to preserve Gods privilege entire, by often interposing such sentences as these. dNone can forgive sins, but God alone. eTo forgive sins, belongeth to no other. fTo forgive sins, is possible to God only. gGod alone doth this: which also he worketh in the washing of the new birth. Wherein, that the work of cleansing the soul is wholly Gods, and the minister hath no hand at all in effecting any part of it; Optatus proveth at large in his fifth book against the Donatists: showing that ⟨p. 116⟩hnone can wash the filth and sports of the mind, but he who is the framer of the same mind; and convincing the heretics, as by many other testimonies of holy Scriptur•, so by that of Isaiah. 1.18. which he presseth in this manner. iIt belongeth unto God to cleanse, and not unto man: he hath promised by the Prophet Isaiah that he himself would wash, when he saith; If your sins were as scarlet, I will make them as white as snow. I will make them white, he said: he did not say, I will cause them to be made white. If God hath promised this, why will you give that, which is neither lawful for you to promise, nor to give, nor to have? Behold in Isaiah God hath promised that he himself will make white such as are defiled with sins; not by man.
yPeter Lombard alledgeth this as the saying of S. Augustine: ⟨p. 115⟩the former sentence only being thus changed. zNone taketh away sinnes, but Christ alone, vvho is the Lamb that taketh away the sinnes of the world. agreeable to that, which in the same place he citeth out of S. Ambrose: aHe alone forgiveth sinnes, who alone dyed for our sinnes. and to that of Clemens Alexandrinus: bHe alone can remit sinnes, who is appointed our Master by the father of all, who alone is able to discerne disobedience from obedience. to which purpose also, S. Ambrose maketh this observation upon the historie of the woman taken in adulterie, Ioh. 8.9. that cIesus being about to pardon sin, remayned alone. For it is not the ambassador (saith hee) nor the messenger, but the Lord himselfe that hath saved his people. He remaineth alone, because it cannot be common to anie man with Christ to forgive sinnes. This is the office of Christ alone, who taketh away the sinne of the world. Yea S. Chrysostom himselfe, who of all the Fathers giveth most in this point unto Gods ambassadors and messengers, is yet carefull withall to preserve Gods priviledge entire, by often interposing such sentences as these. dNone can forgive sinnes, but God alone. eTo forgive sinnes, belongeth to no other. fTo forgive sinnes, is possible to God onely. gGod alone doth this: which also hee worketh in the washing of the new birth. Wherein, that the work of cleansing the soule is wholly Gods, and the minister hath no hand at all in effecting anie part of it; Optatus proveth at large in his fifth booke against the Donatistes: shewing that ⟨p. 116⟩
yP Lombard. lib. 4. Sentent. distinct. 18 D.
zNemo tollit peccata, nisi solus Christus, qui est agnus •ollens peccata mundi. August.
aIlle solus peccata dimittit, qui solus pro peccatis nostris mortuus est. Ambros.
cDonaturus peccatum, solus remanet Jesus. &c. Non enim legatus neque nuncius, sed ipse Dominus salvum fecit populum suum. Solus remanet, quia non potest hoc cuiquā hominum cum Christo esse commune ut peccata condonet. Solius hoc munus est Christi, qui tulit peccatum mundi. Ambros. epist. 76. ad Studium.Donaturus peccatum, solus remanet Iesus. &c. Non enim legatus neque nuncius, sed ipse Dominus salvum fecit populum suum. Solus remanet, quia non potest hoc cuiquā hominum cum Christo esse commune ut peccata condonet. Solius hoc munus est Christi, qui tulit peccatum mundi. Ambros. epist. 76. ad Studium.
d[Greek or Hebrew]. Chrysost. in 2. Corinth. 3. homil. 6.〈non-Latin alphabet〉. Chrysost. in 2. Corinth. 3. homil. 6.
e[Greek or Hebrew]. Id. in Johan 8. homil. 54. edit. Graec. vel 53. Latin.〈non-Latin alphabet〉. Id. in Iohan 8. homil. 54. edit. Graec. vel 53. Latin.
Having thus therefore reserved unto God his prerogative royal in cleansing of the soul, we give unto his under-officers their due, when we kaccount of them, as of the ministers of Christ, and stewards of the mysteries of God. lnot as Lords, that have power to dispose of spiritual graces as they please: mbut as servants that are tied to follow their Masters prescriptions therein; & in following thereof do but bring their external ministry (n for which it self also they are beholding to Gods mercy & goodness) God conferring the inward blessing of his spirit thereupon, when & where he will. oWho then is Paul, (saith S. Paul himself) and who is Apollo? but Ministers by whom ye believed, even as the Lord gave to every man? Therefore, saith Optatus, pin all the servants there is no dominion, but a ministry. qCui creditur, ⟨p. 117⟩ipse dat quod creditur, non per quem creditur. It is he who is believed, that giveth the thing which is believed, not he by whom we do believe. Whereas our Saviour then saith unto his Apostles, Joh. 20. Receive the holy Ghost, Whose sins you forgive shall be forgiven: rS. Ambrose, sS. Augustine, tS. Chrysostom, and uS. Cyril, make this observation thereupon; that this is not their work properly, but the work of the holy Ghost, who remitteth by them, and therein performeth the work of the true God. For indeed (saith S. xCyril) it belongeth to the true God alone, to be able to loose men from their sins. for who else can free the transgressors of the law from sin, but he who is the author of law it self? yThe Lord (saith S. Augustine) was to give unto men the holy Ghost, and he would have it to be understood, that by the holy Ghost himself sins should be forgiven to the faithful, and not that by the merits of men sins should be forgiven. For what art thou, ô man, but a sick-man that hast need to be healed? Wilt thou be a physician to me? Seek the physician together with me. So S. Ambrose: zBehold, that by the holy Ghost sins are forgiven. But men to the remission of sins bring their ministry, they exercise not the authority of any power. S. Chrysostom, though he make this to be the exercise of a great power (which also he aelsewhere amplifieth, after his manner, exceeding hyperbolically) yet in the main matter accordeth fully with S. Ambrose; that it lieth in bGod alone to bestow the things wherein the Priests service is employed.
Having thus therefore reserved unto God his prerogative royall in cleansing of the soule, we give unto his under-officers their due, when we kaccount of them, as of the ministers of Christ, and stewards of the mysteries of God. lnot as Lords, that have power to dispose of spiritual graces as they please: mbut as servants that are tyed to follow their Masters prescriptions therin; & in following therof do but bring their external ministerie (n for which it self also they are beholding to Gods mercie & goodnes) God conferring the inward blessing of his spirit thereupon, when & where he will. oWho then is Paul, (saith S. Paul himselfe) and who is Apollo? but Ministers by whom yee beleeved, even as the Lord gave to every man? Therfore, saith Optatus, pin all the servants there is no dominion, but a ministerie. qCui creditur, ⟨p. 117⟩ipse dat quod creditur, non per quem creditur. It is hee who is beleeved, that giveth the thing which is beleeved, not he by whom we doe beleeve. Whereas our Saviour then saith unto his Apostles, Ioh. 20. Receive the holy Ghost, Whose sinnes you forgive shall be forgiven: rS. Ambrose, sS. Augustine, tS. Chrysostome, and uS. Cyrill, make this observation thereupon; that this is not their work properly, but the worke of the holy Ghost, who remitteth by them, and therein performeth the worke of the true God. For indeed (saith S. x
cAnd what speak I of Priests? saith he. Neither Angel nor Archangel can do ought in those things which are given by God: but the Father and the Son and the holy Ghost do dispense all. The Priest lendeth his tongue, and putteth too his hand. dHis part only is to open his mouth: but it is God that worketh all. And the reasons whereby both he,e and Theophylact after him, do prove that the Priests of the law had no power to forgive sins; are of as great force to take the same power from the ministers of the Gospel. first, because fit is Gods part only to forgive sins. secondly, because gthe Priests were servants, yea servants of sin, and therefore had no power to forgive sins unto others: but the Son is the Lord of the house; who hwas manifested to take away our sins, and in him is no sin, saith S. John. upon which saying of his, S. Augustin giveth this good note: iIt is he in whom there is no sin, that came to take away sin. For if there had been sin in him too, it must have been taken away from him, he could not take it away himself.
cAnd what speake I of Priests? saith he. Neyther Angell nor Archangell can doe ought in those things which are given by God: but the Father and the Sonne and the holy Ghost doe dispense all. The Priest lendeth his tongue, and putteth too his hand. dHis part only is to open his mouth: but it is God that worketh all. And the reasons whereby both he,e and Theophylact after him, doe prove that the Priests of the law had no power to forgive sinnes; are of as great force to take the same power from the ministers of the Gospell. first, because fit is Gods part onely to forgive sinnes. secondly, because gthe Priests were servants, yea servants of sinne, and therefore had no power to forgive sinnes unto others: but the Sonne is the Lord of the house; who hwas manifested to take away our sinnes, and in him is no sinne, saith S. Iohn. upon which saying of his, S. Augustin giveth this good note: iIt is he in whom there is no sinne, that came to take away sinne. For if there had beene sinne in him too, it must have beene taken away from him, he could not take it away himselfe.
c[Greek or Hebrew]. Id. ibid.〈non-Latin alphabet〉. Id. ibid.
iIn quo non est peccatum, ipse venit auferre peccatū. Nam si esset & in illo peccatum, auferendum esset illi, non ipse auferret, August. tract. 4. in I. Johan 3.In quo non est peccatum, ipse venit auferre peccatū. Nam si esset & in illo peccatum, auferendum esset illi, non ipse auferret, August. tract. 4. in I. Iohan 3.
To forgive sins therefore being thus proper to God only and to his Christ: his ministers must not be held to have this power communicated unto them, but in an improper sense; namely because God forgiveth by them; and hath appointed them both to apply those means by which he useth to forgive sins, and to give notice unto repentant sinners of that forgiveness. kFor who can forgive sins but God alone? yet doth he forgive by them also, unto whom he hath given power to forgive: saith S. Ambrose, and his lfollowers. ⟨p. 119⟩And mthough it be the proper work of God to remit sins, (saith Ferus:) yet are the Apostles (and their successors) said to remit also, not simply, but because they apply those means whereby God doth remit sins. Which means are, the Word of God and the Sacraments. Whereunto also we may add, the relaxation of the Censures of the Church, and Prayer ▪ for in thes• four the whole exercise of this ministry of reconciliation (as the nApostle calleth it) doth mainly consist. of each whereof it is needful that we should speak somewhat more particularly.
To forgive sinnes therefore being thus proper to God onely and to his Christ: his ministers must not be held to have this power communicated unto them, but in an improper sense; namely because God forgiveth by them; and hath appointed them both to apply those meanes by which he useth to forgive sinnes, and to give notice unto repentant sinners of that forgivenesse. kFor who can forgive sinnes but God alone? yet doth he forgive by them also, unto whom hee hath given power to forgive: saith S. Ambrose, and his lfollowers. ⟨p. 119⟩And mthough it be the proper worke of God to remit sins, (saith Ferus:) yet are the Apostles (and their successors) said to remit also, not simply, but because they apply those meanes whereby God doth remit sinnes. Which means are, the Word of God and the Sacraments. Whereunto also wee may adde, the relaxation of the Censures of the Church, and Prayer ▪ for in thes• foure the whole exercise of this ministerie of reconciliation (as the nApostle calleth it) doth mainly consist. of each whereof it is needefull that wee should speake somewhat more particularly.
kQuis enim potest peccata dimittere nisi solus Deus? qui per eos quoque dimittit, quibus dimittendi tribuit potestatem Ambros. lib. 5. commentar. in Luc. 5.
mQuamvis Dei proprium opus sit, remittere peccata: dicuntur tamē etiam Apostoli remittere, non simpliciter, sed quia adhibent media, per quae Deus remittit peccata. Haec autem media sunt, Verbum Dei & Sacramenta, Jo. Ferus, annota•. in Johan 20. Item, lib. 3. Comment. in Matth. cap. 16.Quamvis Dei proprium opus sit, remittere peccata: dicuntur tamē etiam Apostoli remittere, non simpliciter, sed quia adhibent media, per quae Deus remittit peccata. Haec autem media sunt, Verbum Dei & Sacramenta, Io. Ferus, annota•. in Iohan 20. Item, lib. 3. Comment. in Matth. cap. 16.
That Prayer is a means ordained by God for procuring remission of sins, is plain by that of S. James. oThe prayer of faith shall save the sick, and the Lord shall raise him up: and if he have committed sins, they shall be forgiven him. Confess your faults one to another, and pray one for another, that ye may be healed: for the fervent prayer of a righteous man availeth much. The later of which sentences hath reference to the prayers of every good Christian, whereunto we find a gracious promise annexed, according to that of S. John. pIf any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. But the former, as the verse immediately going before doth manifestly prove, pertaineth to the prayers made by the ministers of the Church; who have a special charge to be the Lords remembrancers for the good of his people. And therefore, as S. Augustin out the later proveth, that qone brother by this means may cleanse another from the contagion of sin: so doth S. Chrysostom out of the former, that Priests do perform this, not rby teaching only and admonishing, but by assisting us also with their prayers. ⟨p. 120⟩and the faithful prayers, both of the one and of the other, are by S.s Augustin made the especial means whereby the power of the keys is exercised in the remitting of sins: who thereupon exhorteth offenders to show their repentance publicly in the Church, tthat the Church might pray for them, and impart the benefit of absolution unto them.
That Prayer is a meanes ordayned by God for procuring remission of sinnes, is plaine by that of S. Iames. oThe prayer of faith shall save the sicke, and the Lord shall raise him up: and if he have committed sinnes, they shall be forgiven him. Confesse your faults one to another, and pray one for another, that ye may be healed: for the fervent prayer of a righteous man avayleth much. The later of which sentences hath reference to the prayers of everie good Christian, whereunto we finde a gracious promise annexed, according to that of S. Iohn. pIf anie man see his brother sinne a sinne which is not unto death, he shall aske, and he shall give him life for them that sinne not unto death. But the former, as the verse immediatly going before doth manifestly prove, pertayneth to the prayers made by the ministers of the Church; who have a speciall charge to be the Lords remembrancers for the good of his people. And therefore, as S. Augustin out the later proveth, that qone brother by this meanes may cleanse another from the contagion of sinne: so doth S. Chrysostom out of the former, that Priests doe performe this, not rby teaching onely and admonishing, but by assisting us also with their prayers. ⟨p. 120⟩and the faithfull prayers, both of the one and of the other, are by S.s Augustin made the especiall meanes whereby the power of the keyes is exercised in the remitting of sinnes: who thereupon exhorteth offendors to shew their repentance publickly in the Church, tthat the Church might pray for them, and impart the benefite of absolution unto them.
qQuòd etiam frater fratrem á delicti poterit contagion mundare. Aug. in Evangel. Johan. tract. 58.Quòd etiam frater fratrem á delicti poterit contagione mundare. Aug. in Evangel. Iohan. tract. 58.
r[Greek or Hebrew]. Chrysost. lib. 3. de Sacerdot. tom. 6. edit. Savil pag. 17.〈non-Latin alphabet〉. Chrysost. lib. 3. de Sacerdot. tom. 6. edit. Savil pag. 17.
sAugustin. de Baptismo contra Donatist. lib. 3. cap. 17.18.
tId. homil. 49. ex 50. Agite poenitentiam qualis agitur in Ecclesiâ, ut oret pro vobis Ecclesia.
In the life of S Basil, fathered upon uAmphilochius, (of the credit whereof we have before spoken) a certain gentlewoman is brought in, coming unto S. Basil for obtaining remission of her sins: who is said there to have demanded this question of her. Hast thou heard, ô woman, that none can forgive sins but God alone? and she to have returned him this answer. I have heard it, Father: and therefore have I moved thee to make intercession unto our most merciful God for me. Which agreeth well with that which xAlexander of Hales and yBonaventure do maintain: that the power of the keys extend to the remission of faults, by way of intercession only and deprecation, not by imparting any immediate absolution. And as in our private forgiving and praying one for another, S. Augustin well noteth, that zit is our part, God giving us the grace, to use the ministry of charity and humility; but it is his, to hear us, and to cleanse us from all pollution of sins for Christ, and in Christ; that what we forgive unto others, that is to say, what we loose upon earth, may be loosed also in heaven: so doth S. Ambrose show that the case also standeth with the ministers of the Gospel, in the execution of that commission given unto them ⟨p. 121⟩for the remitting of sins, Joh. 20.23. aThey make request, (saith he) the Godhead bestoweth the gift: for the service is done by man, but the bounty is from the power above. The reason which he rendereth thereof, is, because in their ministry it is the holy Ghost that forgiveth the sin; and it is God only that can give the holy Ghost. bFor this is not an humane work (saith he in another place) neither is the holy Ghost given by man, but being called upon by the Priest, is bestowed by God: wherein the gift is Gods, the ministry is the Priests. For if the Apostle Paul did judge, that he could not confer the h•ly Ghost by his authority; but believed himself to be so far unable for this office, that he wished we might be filled with the spirit from God: who is so great as dare arrogate unto himself the bestowing of this gift? Therefore the Apostle did intimate his desire by prayer, he challenged no right by any authority: he wished to obtain it, he presumed not to command it. Thus far S.
In the life of S Basil, fathered upon uAmphilochius, (of the credite whereof we have before spoken) a certaine gentlewoman is brought in, comming unto S. Basil for obtayning remission of her sinnes: who is said there to have demanded this question of her. Hast thou heard, ô vvoman, that none can forgive sinnes but God alone? and shee to have returned him this answer. I have heard it, Father: and therefore have I moved thee to make intercession unto our most mercifull God for mee. Which agreeth well with that which xAlexander of Hales and yBonaventure doe maintaine: that the power of the keyes extend to the remission of faults, by way of intercession onely and deprecation, not by imparting anie immediate absolution. And as in our private forgiving and praying one for another, S. Augustin well noteth, that zit is our part, God giving us the grace, to use the ministerie of charitie and humilitie; but it is his, to heare us, and to cleanse us from all pollution of sinnes for Christ, and in Christ; that what we forgive unto others, that is to say, what wee loose upon earth, may be loosed also in heaven: so doth S. Ambrose shew that the case also standeth with the ministers of the Gospell, in the execution of that commission given unto them ⟨p. 121⟩for the remitting of sinnes, Ioh. 20.23. aThey make request, (saith he) the Godhead bestoweth the gift: for the service is done by man, but the bountie is from the power above. The reason which hee rendreth thereof, is, because in their ministerie it is the holy Ghost that forgiveth the sinne; and it is God onely that can give the holy Ghost. bFor this is not an humane worke (saith he in another place) neyther is the holy Ghost given by man, but being called upon by the Priest, is bestowed by God: wherein the gift is Gods, the ministery is the Priests. For if the Apostle Paul did judge, that hee could not conferre the h•ly Ghost by his authoritie; but beleeved himselfe to be so farre unable for this office, that hee wished wee might be filled with the spirit from God: who is so great as dare arrogate unto himselfe the bestowing of this gift? Therefore the Apostle did intimate his desire by prayer, hee challenged no right by anie authoritie: hee wished to obtaine it, he presumed not to command it. Thus farre S.
uTom. 2. Vit. Sanct. ab Aloysio Lipomano edit. Vene•. an. 1553. fol. 298. Vit. Patrum, ab Her. Rosweydo edit. Antuerp. an. 1615. pag. 160. Miscellan. á Gerardo Vossio edit. Mogunt. an. 1604 pag. 136.Tom. 2. Vit. Sanct. ab Aloysio Lipomano edit. Vene•. ann. 1553. fol. 298. Vit. Patrum, ab Her. Rosweydo edit. Antuerp. an. 1615. pag. 160. Miscellan. á Gerardo Vossio edit. Mogunt. an. 1604 pag. 136.
zNostrum est donante ipso ministerium charitatis & humilitatis adhibere: illius est exaudire, ac nos ab omni peccatorum contamination mundare per Christum, & in Christo; ut quod aliis etiam dimittimus, hoc est in terrâ solvimus, solvatur & in coelo. Augustin in fine tractat. 58. in evangel. Johann.Nostrum est donante ipso ministerium charitatis & humilitatis adhibere: illius est exaudire, ac nos ab omni peccatorum contaminatione mundare per Christum, & in Christo; ut quod aliis etiam dimittimus, hoc est in terrâ solvimus, solvatur & in coelo. Augustin in fine tractat. 58. in evangel. Iohann.
aI••i rogant, divinitas donat. Humanum enim obsequium, sed munificentia supernae est potestatis. Ambros. de Spir. sanct. lib. 3. cap. 19.
bNon enim humanum hoc opus, neque ab homine datur; sed invocatus á Sacerdote, á Deo traditur: in quo Dei munus, ministeriū Sacerdotis est. Nam si Paulus Apostolus judicavit, quòd ipse donare Spiritum sanctum suâ authoritate non posset; & intantum see huic officio imparē credidit, ut á Deo nos spiritu optaret impleri: quis tantus est, qui hujus traditionē muneris sibi audeat arrogare? Itaque Apostolus votum precatione detulit, non jus authoritate aliquâ vindicavit: impetrare optavit, non imperare praesumpsit. Id. ibid. lib. 1. cap. 7.Non enim humanum hoc opus, neque ab homine datur; sed invocatus á Sacerdote, á Deo traditur: in quo Dei munus, ministeriū Sacerdotis est. Nam si Paulus Apostolus judicavit, quòd ipse donare Spiritum sanctum suâ authoritate non posset; & intantum se huic officio imparē credidit, ut á Deo nos spiritu optaret impleri: quis tantus est, qui hujus traditionē muneris sibi audeat arrogare? Itaque Apostolus votum precatione detulit, non jus authoritate aliquâ vindicavit: impetrare optavit, non imperare praesumpsit. Id. ibid. lib. 1. cap. 7.
Ambrose of whom Paulinus writeth, that whensoever any penitents came unto him, cthe crimes which they confessed unto him he spake of to none, but to God alone unto whom he made intercession; leaving a good example to the Priests of succeeding ages, that they be rather intercessors for them unto God, than accusers unto men. The same also, and in the self same words, doth dJonah write of Eustachius, the scholar of Columbanus our famous country-man.
Ambrose of whom Paulinus writeth, that whensoever anie penitents came unto him, cthe crimes which they confessed unto him hee spake of to none, but to God alone unto whom he made intercession; leaving a good example to the Priests of succeeding ages, that they be rather intercessors for them unto God, than accusers unto men. The same also, and in the selfe same words, doth dIonas write of Eustachius, the scholler of Columbanus our famous countrey-man.
cCaussas autem criminum, quas illi confitebantur, nulli nisi Domino soli, apud quē intercedebat, loquebatur: bonū relinquens exemplū posteris sacerdotibus, ut intercessores apud Deū magis sint, quàm accusatores spud homines. Paulinus, in vitâ S. Ambrosij.Caussas autem criminum, quas illi confitebantur, nulli nisi Domino soli, apud quē intercedebat, loquebatur: bonū relinquens exemplū posteris sacerdotibus, ut intercessores apud Deū magis sint, quàm accusatores •pud homines. Paulinus, in vitâ S. Ambrosij.
dJona•, in vitâ S. Eustachij Luxovi•nsi• abbatu, cap. 1. apud Surium, tom. 2. Mart. 29.Iona•, in vitâ S. Eustachij Luxovi•nsi• abbatu, cap. 1. apud Surium, tom. 2. Mart. 29.
Hitherto appertaineth that sentence cited by eThomas ⟨p. 122⟩Waldensis out of S. Hieroms exposition upon the Psalms: that voice of God fcutteth off daily in every one of us the flame of lust by confession and the grace of the holy Ghost, that is to say, by the prayer of the Priest maketh it to cease in us and that which before hath been alleged out of Leo; of the confession offered first to God, and then to the Priest,g who cometh as an intreater for the sins of the penitent. which he more fully expresseth in another epistle, affirming it to be hvery profitable and necessary, that the guilt of sins (or sinners) be loosed by the supplication of the Priest before the last day. See S. iGregory, in his moral exposition upon 1. Sam. 2.25. Anastasius Sinaita or Nicaenus, in his answer to the 141. question (of Gretser's edition:) and Nicolaus Cabasilas, in the 29. chapter of his exposition of the Liturgy: where he directly affirmeth, that remission of sins is given to the penitents by the prayer of the Priests. And therefore by the Order used of old in the Church of Rome, the Priest before he began his work, was required to use this prayer. kO Lord God almighty, be merciful unto me a sinner, that I may worthily give thanks unto thee, who hast made me an unworthy one, for thy mercies sake, a minister of the Priestly office; and hast appointed me a poor and humble mediator, to pray and make intercession unto our Lord Jesus ⟨p. 123⟩Christ, for sinners that return unto repentance. And therefore, O Lord the ruler, who wouldest have all men to be saved and come to the knowledge of the truth, who doest not desire the death of a sinner, but that he may be reconciled and live: receive my prayer, which I pour forth before the face of thy mercy, for thy servants and handmaids, who have fled to repentance and to thy mercy.
Hitherto appertaineth that sentence cyted by eThomas ⟨p. 122⟩Waldensis out of S. Hieroms exposition upon the Psalmes: that voyce of God fcutteth off daily in everie one of us the flame of lust by confession and the grace of the holy Ghost, that is to say, by the prayer of the Priest maketh it to cease in us and that which before hath been alledged out of Leo; of the confession offered first to God, and then to the Priest,g vvho commeth as an intreater for the sinnes of the penitent. which hee more fully expresseth in another epistle, affirming it to be hvery profitable and necessarie, that the guilt of sinnes (or sinners) be loosed by the supplication of the Priest before the last day. See S. iGregory, in his morall exposition upon 1. Sam. 2.25. Anastasius Sinaita or Nicaenus, in his answer to the 141. question (of Gretsers edition:) and Nicolaus Cabasilas, in the 29. chapter of his exposition of the Liturgie: where he directly affirmeth, that remission of sinnes is given to the penitents by the prayer of the Priests. And therefore by the Order used of old in the Church of Rome, the Priest before hee began his worke, was required to use this prayer. kO Lord God almightie, be mercifull unto me a sinner, that I may worthily give thankes unto thee, who hast made mee an unworthy one, for thy mercies sake, a minister of the Priestly office; and hast appointed me a poore and humble mediator, to pray and make intercession unto our Lord Iesus ⟨p. 123⟩Christ, for sinners that returne unto repentance. And therefore, O Lord the ruler, who wouldest have all men to be saved and come to the knowledge of the truth, who doest not desire the death of a sinner, but that he may be reconciled and live: receive my prayer, which I poure forth before the face of thy mercie, for thy servants and handmaydes, who have fledd to repentance and to thy mercy.
eTho. Waldens. tom. 2. de Sacramentis, cap. 147.
fQuotidie in unoquoque nostrûm flammam libidinis per confessionē & gratiam Spiritus sancti intercidit, id est, per orationem Sacerdotis facit cessare. Hieronym. in exposit. Psalm. 28. inedit.Quotidie in unoquoque nostrûm flammam libidinis per confessionē & gratiam Spiritus sancti intercidit, id est, per orationem Sacerdotis facit cessare. Hieronym. in exposit. Psalm. 28. inedit.
gQui pro delictis poenitentium precator accedit Leo, in fin. epist. 80. ad episc. Campan.
hMultū enim utile ac necessarium est, ut peccatorū reatus ante ultimū diem sacerdotali supplication solvatur. Id. epist. 91. ad Theodor. episc.Multū enim utile ac necessarium est, ut peccatorū reatus ante ultimū diem sacerdotali supplicatione solvatur. Id. epist. 91. ad Theodor. episc.
iGregor. in 1. Reg. lib 2. cap. 3. ad illud: Si peccaverit vir in virum, &c.
kDomine Deus omnipotens, propitius esto mihi peccatori, ut condigné possim tibi gratias agere, qui me indignum propter tuam misericordiam ministrum fecisti sacerdotalis officii, & me exiguum humilemque mediate rem constituisti ad orandum & intercedendum ad Dominum nostrū Jesum Christum, pro peccatoribus ad poenitentiam revertentibus. Ideoque dominator Domine, qui omnes homines vis salvos fieri, & ad agnitionem veritatis venite, qui non vis mortem peccatoris, sed ut convertatur & vivat: suscipe orationem meam, quam fundo ante conspectum clementiae tuae, pro famulis & famulabus tuis, qui ad poenitentiam & misericordiam tuam confugerunt. Ordo Roman. antiqu. de officijs divinis, pag. 18. edit. R•m. an 1591. Baptizatorum & Confitentiū Ceremonia antiquae, edit. Colon. an. 1530. Alcuin. de divin. offic. cap. 13 in capite Jejunii.Domine Deus omnipotens, propitius esto mihi peccatori, ut condigné possim tibi gratias agere, qui me indignum propter tuam misericordiam ministrum fecisti sacerdotalis officii, & me exiguum humilemque mediat rem constituisti ad orandum & intercedendum ad Dominum nostrū Iesum Christum, pro peccatoribus ad poenitentiam revertentibus. Ideoque dominator Domine, qui omnes homines vis salvos fieri, & ad agnitionem veritatis venite, qui non vis mortem peccatoris, sed ut convertatur & vivat: suscipe orationem meam, quam fundo ante conspectum clementiae tuae, pro famulis & famulabus tuis, qui ad poenitentiam & misericordiam tuam confugerunt. Ordo Roman. antiqu. de officijs divinis, pag. 18. edit. Rm. ann 1591. Baptizatorum & Confitentiū Ceremonia antiquae, edit. Colon. an. 1530. Alcuin. de divin. offic. cap. 13 in capite Iejunii.
Yea, in the days of Thomas Aquinas there arose a learned man among the Papists themselves, who found fault with that indicative form of absolution then used by the Priest, I absolve thee from all thy sins, and would have it delivered by way of deprecation. alleging, that this was not only the opinion of Gulielmus Altisiodorensis, Gulielmus Parisiensis, and Hugo Cardinalis; but also that lthirty years were scarce passed, since all did use this form only, Absolutionem & remissionem tribuat tibi omnipotens Deus, Almightie God give unto thee absolution and forgiveness. What Thomas doth answer hereunto, may be seen in his little treatise of the form of absolution, which upon this occasion he wrote unto the General of his order. This only will I add, that aswell in the ancient Rituals and in the new mPontifical of the Church of Rome, as in the present practise of the Greek Church, I find the absolution expressed in the third person, as attributed wholly to God, and not in the first, as if it came from the Priest himself. One ancient form of nAbsolution used among the Latins, was this. Almighty God be merciful unto thee, and forgive thee all thy sins, past, present, and to come, visible and invisible, which thou hast ⟨p. 124⟩committed before him and his Saints, which thou hast confessed or by some negligence or forgetfulness or evil vvill hast concealed: God deliver thee from all evil, here and hereafter, preserve and confirm thee always in every good work; and Christ the son of the living God bring thee unto the life which remaineth without end: And so among the Grecians: owhatsoever 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, and we are persuaded that he shall receive pardon of them from God; saith Jeremiah the late Patriarch of Constantinople. Where by the way you may observe, no such necessity to be here held of confessing every known sin unto a Priest, that if either for shame or for some other respect the penitent do not make an entire confession, but conceal somewhat from the notice of his ghostly father; his confession should thereby be made void, and he excluded from all hope of forgiveness.
Yea, in the dayes of Thomas Aquinas there arose a learned man among the Papists themselves, who found fault with that indicative forme of absolution then used by the Priest, I absolve thee from all thy sinnes, and would have it delivered by way of deprecation. alledging, that this was not onely the opinion of Gulielmus Altisiodorensis, Gulielmus Parisiensis, and Hugo Cardinalis; but also that lthirtie yeares were scarce passed, since all did use this forme onely, Absolutionem & remissionem tribuat tibi omnipotens Deus, Almightie God give unto thee absolution and forgivenesse. What Thomas doth answer hereunto, may be seene in his little treatise of the forme of absolution, which upon this occasion he wrote unto the Generall of his order. This onely will I adde, that aswell in the ancient Ritualls and in the new mPontificall of the Church of Rome, as in the present practise of the Greek Church, I finde the absolution expressed in the third person, as attributed wholly to God, and not in the first, as if it came from the Priest himselfe. One ancient forme of nAbsolution used among the Latins, was this. Almighty God be mercifull unto thee, and forgive thee all thy sinnes, past, present, and to come, visible and invisible, which thou hast ⟨p. 124⟩committed before him and his Saints, which thou hast confessed or by some negligence or forgetfulnesse or evill vvill hast concealed: God deliver thee from all evill, here and hereafter, preserve and confirme thee alwayes in everie good worke; and Christ the sonne of the living God bring thee unto the life which remayneth without end: And so among the Grecians: owhatsoever sinnes the penitent for forgetfulnes or shamefastnesse doth leave unconfessed, we pray the mercifull and most pitifull God that those also may be pardoned unto him, and we are perswaded that hee shall receive pardon of them from God; saith Ieremy the late Patriarch of Constantinople. Where by the way you may observe, no such necessitie to be here held of confessing everie knowne sinne unto a Priest, that if either for shame or for some other respect the penitent doe not make an intire confession, but conceale somewhat from the notice of his ghostly father; his confession should thereby be made voyde, and hee excluded from all hope of forgivenesse.
lAddit etiam objiciendo, quòd vix 30. anni sunt, quòd omnes hâc solâ formâ utebantur; Absolutionem & remissionem &c. Thom. Opusc. 22. cap. 5.
mPontifical Roman. edit. Rom an. 1615. pag. 567.568.Pontificale Roman. edit. Rom an. 1615. pag. 567.568.
nAbsolutio Criminum. Misereatur tui omnipotens Deus, & dimittat tibi omnia peccata tua, praeterita, praesentia & futura, quae commisisti coram eo & sanctis ejus, quae confessus es, vel per aliquam negligentiam seu oblivionem vel malevolentiam abscondisti: liberet te Deus ab omni malo, hîc & in futuro, conservet & confirmet te semper in omni opere bono: & perducat te Christus filius Dei vivi ad vitam sine fine manentem. Confitentium Ceremoniae antiqu. edit. Colon. an. 1530.
o[Greek or Hebrew]. Jerem. Patriarch. C. P. respons. 1. ad Tubingenses, cap. 11.〈non-Latin alphabet〉. Ierem. Patriarch. C. P. respons. 1. ad Tubingenses, cap. 11.
which is that engine, whereby the Priests of Rome have lift up themselves into that height of domineering and tyrannizing over mens conscience, wherewith we see they now hold the poor people in most miserable awe.
which is that engine, whereby the Priests of Rome have lift up themselves into that height of domineering and tyrannizing over mens conscience, wherewith we see they now hold the poore people in most miserable awe.
Alexander of Hales and Bonaventure in the form of absolution used in their time, pobserve that prayer was premised in the optative, and absolution adjoined afterward in the indicative mood. whence they gather, that the Priests prayer obtaineth grace, his absolution presupposeth it: that by the former he ascendeth unto God ⟨p. 125⟩and procureth pardon for the fault, by the later he descendeth to the sinner and reconcileth him to the Church. for qalthough a man be loosed before God, (saith the Master of the Sentences) yet is he not held loosed in the face of the Church but by the judgement of the Priest. And this loosing of men by the judgement of the Priest, is by the Fathers generally accounted nothing else but a restoring of them to the peace of the Church, and an admitting of them to the Lords table again: which therefore they usually express by the terms of rbringing them to the communion, sreconciling them to or with the communion, trestoring the communion to them, uadmitting them to fellowship, xgranting them peace, &c. Neither do we find that they did ever use any such formal absolution as this, I absolve thee from all thy sins: wherein our Popish Priests notwithstanding do place the very form of their late devised sacrament of Penance, nay hold it to be so absolute a form, that (according to Thomas Aquinas his new divinity) yit would not be sufficient to say, Almighty God have mercy upon thee, or, God grant unto thee absolution and forgiveness. because, forsooth, the Priest by these words doth not signify that the absolution is done, but entreateth that it may be done. which how it will accord with the Roman Pontifical, where the form of Absolution is laid down prayer-wise, the Jesuits who follow Thomas may do well to consider.
Alexander of Hales and Bonaventure in the forme of absolution used in their time, pobserve that prayer was premised in the optative, and absolution adjoyned afterward in the indicative mood. whence they gather, that the Priests prayer obtayneth grace, his absolution presupposeth it: that by the former he ascendeth unto God ⟨p. 125⟩and procureth pardon for the fault, by the later he descendeth to the sinner and reconcileth him to the Church. for qalthough a man be loosed before God, (saith the Master of the Sentences) yet is he not held loosed in the face of the Church but by the judgement of the Priest. And this loosing of men by the judgement of the Priest, is by the Fathers generally accounted nothing else but a restoring of them to the peace of the Church, and an admitting of them to the Lords table againe: which therefore they usually expresse by the termes of rbringing them to the communion, sreconciling them to or with the communion, trestoring the communion to them, uadmitting them to fellowship, xgranting them peace, &c. Neyther doe we finde that they did ever use anie such formall absolution as this, I absolve thee from all thy sinnes: wherein our Popish Priests notwithstanding doe place the verie forme of their late devised sacrament of Penance, nay hold it to be so absolute a forme, that (according to Thomas Aquinas his new divinitie) yit would not be sufficient to say, Almightie God have mercie upon thee, or, God grant unto thee absolution and forgivenesse. because, forsooth, the Priest by these vvords doth not signifie that the absolution is done, but intreateth that it may be done. which how it will accord with the Romane Pontificall, where the forme of Absolution is layd downe prayer-wise, the Iesuites who follow Thomas may doe well to consider.
pSecundùm quod ascendit, habet see per modum inferioris & supplicantis: secundùm quod descendit, per modum superioris & judicantis. Secundùm primum modum potest gratiam impetrare, & ad hoc est idoneus: secundùm secundum modum potest Ecclesiae reconciliare. Et ideò in signum hujus, in formâ absolutionis praemittitur oratio per modum deprecativum, & subjungitur absolutio per modum indicativum: & deprecatio gratiam impetrat, & absolutio gratiam supponit. Alexand. Halens. Sum. part. 4. quaest. 21. membr. 1. & Bonaventur. in 4. Sentent. dist. 18. art. 2. quaest. 1.Secundùm quod ascendit, habet se per modum inferioris & supplicantis: secundùm quod descendit, per modum superioris & judicantis. Secundùm primum modum potest gratiam impetrare, & ad hoc est idoneus: secundùm secundum modum potest Ecclesiae reconciliare. Et ideò in signum hujus, in formâ absolutionis praemittitur oratio per modum deprecativum, & subjungitur absolutio per modum indicativum: & deprecatio gratiam impetrat, & absolutio gratiam supponit. Alexand. Halens. Summ. part. 4. quaest. 21. membr. 1. & Bonaventur. in 4. Sentent. dist. 18. art. 2. quaest. 1.
qQuia etsi aliquis apud Deum sit solutus, non tamē in facie Ecclesiae solutus habetur, nisi per judicium Sacerdotis. Petr. Lombard. lib. 4. Sentent. distinct. 18. Vid. Ivon. Carnotens. epist. 228. & Anselm. in Luc. 17.Quia etsi aliquis apud Deum sit solutus, non tamē in facie Ecclesiae solutus habetur, nisi per judicium Sacerdotis. Petr. Lombard. lib. 4. Sentent. distinct. 18. Vid. Ivon. Carnotens. epist. 228. & Anselm. in Luc. 17.
I pass this over, that in the days not only of S. zCyprian but ofa Alcuinus also (who lived 800. years ⟨p. 126⟩after Christ) the reconciliation of Penitents was not held to be such a proper office of the Priest; but that a Deacon, in his absence, was allowed to perform the same. The ordinary course that was held herein,b according to the form of the ancient Canons, is thus laid down by the fathers of the third Council of Toledo. that the Priest should first suspend him that repented of his fault from the communion, and make him to have often recourse unto imposition of hands among the rest of the penitents: then, when he had fulfilled the time of his satisfaction, as the consideration of the Priest did approve of it, he should restore him to the communion. And this was a Constitution of old fathered upon the Apostles: that Bishops cshould separate those who said they repented of their sins, for a time determined according to the proportion of their sin; and afterward receive them being penitent, as fathers would do their children. To this Penitential excommunication and absolution, belongeth that saying either of S. Ambrose or S. Augustin (for the same discourse is attributed to them both:) dHe who hath truly performed his repentance, and is loosed from that bond wherewith he was tied, and separated from the body of Christ, and doth live well after his repentance: whensoever after his reconciliation he shall depart this life, he goeth to the Lord, he goeth to rest, he shall not be deprived of the kingdom of God, and from the people of the Devil he shall be separated. and that which we read in ⟨p. 127⟩Anastasius Sinaita: eBind him, and till thou hast appeased God, do not let him loose; that he be not more bound with the wrath of God. for if thou bindest him not; there remain bonds for him that cannot be broken. Neither do we enquire, whither the wound were often bound; but whither the binding hath profited. If it have profited, although in a short time, use it no longer. Let the measure of the loosing, be the profit of him that is bound. and that exhortation which another maketh unto the Pastors of the Church: fBind with separation such as have sinned after baptism; and loose them again when they have repented, receiving them as brethren. for the saying is true: Whatsoever you shall loose upon earth, shall be loosed in heaven.
I passe this over, that in the dayes not onely of S. zCyprian but ofa Alcuinus also (who lived 800. yeares ⟨p. 126⟩after Christ) the reconciliation of Penitents was not held to be such a proper office of the Priest; but that a Deacon, in his absence, was allowed to performe the same. The ordinarie course that was held herein,b according to the forme of the ancient Canons, is thus layde down by the fathers of the third Councell of Toledo. that the Priest should first suspend him that repented of his fault from the communion, and make him to have often recourse unto imposition of hands among the rest of the penitents: then, when hee had fulfilled the time of his satisfaction, as the consideration of the Priest did approve of it, he should restore him to the communion. And this was a Constitution of old fathered upon the Apostles: that Bishops cshould separate those vvho said they repented of their sinnes, for a time determined according to the proportion of their sinne; and afterward receive them being penitent, as fathers would do their children. To this Penitential excommunication and absolution, belongeth that saying eyther of S. Ambrose or S. Augustin (for the same discourse is attributed to them both:) dHee who hath truely performed his repentance, and is loosed from that bond wherewith he was tyed, and separated from the body of Christ, and doth live well after his repentance: whensoever after his reconciliation he shall depart this life, he goeth to the Lord, he goeth to rest, he shall not be deprived of the kingdome of God, and from the people of the Divell he shall be separated. and that which we reade in ⟨p. 127⟩Anastasius Sinaita: eBinde him, and till thou hast appeased God, doe not let him loose; that he be not more bound with the wrath of God. for if thou bindest him not; there remaine bonds for him that cannot be broken. Neither doe we enquire, whither the wound were often bound; but whither the binding hath profited. If it have profited, although in a short time, use it no longer. Let the measure of the loosing, be the profit of him that is bound. and that exhortation which another maketh unto the Pastors of the Church:
zCyprian. epist. 13.
aAlcuin. de divin. offic. cap. 13. in capite Jejunii.Alcuin. de divin. offic. cap. 13. in capite Iejunii.
bUt secundùm formam Canonum antiquorū dentur poenitentiae, hoc est, ut priùs eum, quem sui poenitet facti, á communion suspensum, faciat inter reliquos poenitentes ad manus impositionem crebrò recurrere; expleto au•em satisfactionis tempore, sicuti Sacerdotalis contemplatio probaverit, eum communioni restituat. Concil. Toletan. III. cap. 11.Vt secundùm formam Canonum antiquorū dentur poenitentiae, hoc est, ut priùs eum, quem sui poenitet facti, á communione suspensum, faciat inter reliquos poenitentes ad manus impositionem crebrò recurrere; expleto au•em satisfactionis tempore, sicuti Sacerdotalis contemplatio probaverit, eum communioni restituat. Concil. Toletan. III. cap. 11.
dQui egerit veraciter poenitentiam, & solutus fuerit á ligamento quo erat constrictus, & á Christi corpore separatus, & been post poenitentiam vixerit: post reconciliationem cùm desunctus fuerit, ad Dominum vadit, ad requiem vadit, regno Dei non privabitur & á populo Diaboli separabitur. Ambros. in Exhortat. ad Poenitent. Augustin. homil. 41. ex 50. & inter Caesarij Arelat. sermones homil. 43. & 44.Qui egerit veraciter poenitentiam, & solutus fuerit á ligamento quo erat constrictus, & á Christi corpore separatus, & bene post poenitentiam vixerit: post reconciliationem cùm desunctus fuerit, ad Dominum vadit, ad requiem vadit, regno Dei non privabitur & á populo Diaboli separabitur. Ambros. in Exhortat. ad Poenitent. Augustin. homil. 41. ex 50. & inter Caesarij Arelat. sermones homil. 43. & 44.
e[Greek or Hebrew]. &c. [Greek or Hebrew]. Anastas. Sinait. quaest. 6.〈non-Latin alphabet〉. &c. 〈non-Latin alphabet〉. Anastas. Sinait. quaest. 6.
Archbishop of Armagh.
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kLegimus in Prophetâ dicentem Deū: Ego sum qui deleo iniquitates tuas. Consequenter ergo Scribae, quia hominem putabant, & verba Dei non intelligebant, arguunt eum blasphemiae. Sed Dominus videns cogitationes eorum, ostendit se Deum, qui possit cordis occulta cognoscere: & quodammodo tacens loquitur; Eâdem majestate & potentiâ, quâ cogitations vestras intueor, possum & hominibus peccata dimittere. Hieronym. lib. 1. Commentar. in Matth. 9.Legimus in Prophetâ dicentem Deū: Ego sum qui deleo iniquitates tuas. Consequenter ergo Scribae, quia hominem putabant, & verba Dei non intelligebant, arguunt eum blasphemiae. Sed Dominus videns cogitationes eorum, ostendit se Deum, qui possit cordis occulta cognoscere: & quodammodo tacens loquitur; Eâdem majestate & potentiâ, quâ cogitationes vestras intueor, possum & hominibus peccata dimittere. Hieronym. lib. 1. Commentar. in Matth. 9.
1. Johan. 3
.
Nemo tollit peccata (quae nec Lex, quamvis sancta & iusta & bona, potuit auferre) nisi ille in quo peccatum non est. Tollit autem, & dimittendo quae facta sunt, & adiuvando ne fiant, & perducendo ad vitam ubi fieri omnino non possint. Bed. in 1. Iohan. 3.
none can wash the filth and sports of the minde, but hee who is the framer of the same minde; and convincing the hereticks, as by manie other testimonies of holy Scriptur•, so by that of Esai. 1.18. which he presseth in this maner.
It belongeth unto God to cleanse, and not unto man: he hath promised by the Prophet Esai that hee himselfe would wash, when he saith; If your sinnes were as scarlet, I will make them as white as snow. I will make them white, he said: he did not say, I will cause them to be made white. If God hath promised this, why will you give that, which is neyther lawfull for you to promise, nor to give, nor to have? Behold in Esai God hath promised that he himselfe will make white such as are defiled with sinnes; not by man.
g[Greek or Hebrew]. Id. ibid.〈non-Latin alphabet〉. Id. ibid.
hSordes et maculas mentis lavare non potest, nisi qui ejusdem fabricator est mentis Optat▪ lib. 5.
iDei est mundare, non hominis: ipse per Prophetam Esaiam promisit see loturū, dum ait; Et si •uerint peccata vestra velut coccum, ut nivem inalbabo. Inalbabo dixit; non dixit, faciam inalbari. Si hoc Deus promisit: quare vos vultis reddere, quod vobis nec promittere licet, nec reddere, nec habere? Ecce in Esaiâ fe promisit, Deus inalbare peccatis affectos, non per hominem. Id. ibid.Dei est mundare, non hominis: ipse per Prophetam Esaiam promisit se loturū, dum ait; Et si •uerint peccata vestra velut coccum, ut nivem inalbabo. Inalbabo dixit; non dixit, faciam inalbari. Si hoc Deus promisit: quare vos vultis reddere, quod vobis nec promittere licet, nec reddere, nec habere? Ecce in Esaiâ fe promisit, Deus inalbare peccatis affectos, non per hominem. Id. ibid.
Cyrill) it belongeth to the true God alone, to be able to loose men from their sinns. for who else can free the transgressors of the law from sin, but he who is the author of law it selfe?
The Lord (saith S. Augustine) was to give unto men the holy Ghost, and he would have it to be understood, that by the holy Ghost himselfe sinnes should be forgiven to the faithfull, and not that by the merits of men sins should be forgiven. For what art thou, ô man, but a sick-man that hast need to be healed? Wilt thou be a physician to me? Seek the physician together with mee. So S. Ambrose:
Behold, that by the holy Ghost sinnes are forgiven. But men to the remission of sinnes bring their ministery, they exercise not the authoritie of any power. S. Chrysostom, though he make this to be the exercise of a great power (which also hee
God alone to bestowe the things wherein the Priests service is employed.
Et certé solius veri Dei est, ut possit à peccatis homines solver. Cui enin alii praevaricatores legis liberare à peccato licet, nisi legis ipsius autori? Id. ibid.
Et certé solius veri Dei est, ut possit à peccatis homines solvere. Cui enin alii praevaricatores legis liberare à peccato licet, nisi legis ipsius autori? Id. ibid.
yDaturus erat Dominus hominibus Spiritum sanctum; & ab ipso Spiritu sancto fidelibus suis dimitti peccata, non meritis hominum volebat intelligi dimitti peccata. Nam quid es homo, nis• aeger sanandus? Vis mihi esse medicus? mecum quaere medicum. Augustin. homil. 23. ex. 50.
zEcce quia per Spiritum sanctum peccata donantur. Homines autem in remissionem peccatorum ministerium suum exhibent, non jus alicujus potestatis exercent. Ambros. de Spir. Sanct. lib. 3. cap. 19.
aChrysost. lib. 3. de Sacerdotio.
b[Greek or Hebrew]. Id. in Johan. 20. homil. 86. edit. Graec. v•l 85. Latin.〈non-Latin alphabet〉. Id. in Iohan. 20. homil. 86. edit. Graec. v•l 85. Latin.
•
xPacem dare. concedere pacem. Id. ibid.
yIn sacramentali absolutione non sufficeret dicere, Misereatur tui omnipotens Deus, vel, Absolutionem & remissionem tribuat tibi Deus: quia per haec verba Sacerdos absolutionem non significat fieri, sed petit ut fiat. Thom. part. 3. quaest. 84. art. 3. ad 1.
Binde with separation such as have sinned after baptisme; and loose them againe when they have repented, receiving them as brethren. for the saying is true: Whatsoever you shall loose upon earth, shall be loosed in heaven.
f[Greek or Hebrew]. Homil. in illud. Quaecunque ligaveritis, &c. inter opera Chrysost. tom. 7. edit. Savil. pag. 268.〈non-Latin alphabet〉. Homil. in illud. Quaecunque ligaveritis, &c. inter opera Chrysost. tom. 7. edit. Savil. pag. 268.
