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.
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
none 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.
It 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⟩hnone 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. iIt 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.
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.
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.
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.
That this authority of loosing remaineth still in the Church, we constantly maintain against the heresy of the gMontanists and hNovatians, who (upon this pretence among others, that God only had power to remit sins) took away the ministerial power of reconciling such penitents as had committed heinous sins; denying that the Church had any warrant to receive them to her communion again, and to the participation of the holy mysteries, notwithstanding their repentance were ever so sound. Which is directly contrary to the doctrine delivered by S. Paul, both in the general; that iif a man be overtaken in a fault, they who are spiritual should restore such a one in the spirit of meekness: and in the particular of the incestuous Corinthian, who though he had been excommunicated for such a crime kas was not so much as named ⟨p. 128⟩amongst the Gentiles; yet upon his repentance the Apostle telleth the Church, that they lought to forgive him and comfort him, lest he should be swallowed up with overmuch sorrow. Where that speech of his is specially noted and pressed against the heretics by S. mAmbrose: nTo whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes I forgave it, in the person of Christ. oFor as in the name, and by the power of our Lord Jesus, such a one was delivered to Satan; so pGod having given unto him repentance, to recover himself out of the snare of the Devil, in the same name and in the same power was he to be restored again: the ministers of reconciliation standing qin Christs stead, and Christ himself being rin the mids of them that are thus gathered together in his name, to bind or loose in heaven, whatsoever they according to his commission shall bind or loose on earth. And here it is to be noted, that Anastasius (by some called Nicaenus, by others Sinaita and Antiochenus) who is so eager against them which say that Confession made unto men profiteth nothing at all; confesseth yet, that the minister in hearing the confession and instructing and correcting the sinner, doth but give furtherance only thereby unto his repentance, but that the pardoning of the sin is the proper work of God.
That this authoritie of loosing remaineth still in the Church, wee constantly maintaine against the heresie of the gMontanists and hNovatians, who (upon this pretence among others, that God onely had power to remit sinnes) took away the ministeriall power of reconciling such penitents as had committed haynous sinnes; denying that the Church had anie warrant to receive them to her communion againe, and to the participation of the holy mysteries, notwithstanding their repentance were ever so sound. Which is directly contrarie to the doctrine delivered by S. Paul, both in the generall; that iif a man be overtaken in a fault, they who are spirituall should restore such a one in the spirit of meekenesse: and in the particular of the incestuous Corinthian, who though hee had beene excommunicated for such a crime kas was not so much as named ⟨p. 128⟩amongst the Gentiles; yet upon his repentance the Apostle telleth the Church, that they lought to forgive him and comfort him, lest he should be swallowed up with overmuch sorrow. Where that speech of his is specially noted and pressed against the hereticks by S. mAmbrose: nTo whom yee forgive anie thing, I forgive also: for if I forgave anie thing, to whom I forgave it, for your sakes I forgave it, in the person of Christ. oFor as in the name, and by the power of our Lord Iesus, such a one was delivered to Satan; so pGod having given unto him repentance, to recover himselfe out of the snare of the Divell, in the same name and in the same power was hee to be restored againe: the ministers of reconciliation standing qin Christs stead, and Christ himselfe being r
gHieronym. epist. 54. contra Montanum, & lib. 2. adversus Jovinian. Tertullianus Montanizans, in lib. de Pudicitiâ, cap. ult.Hieronym. epist. 54. contra Montanum, & lib. 2. adversus Iovinian. Tertullianus Montanizans, in lib. de Pudicitiâ, cap. ult.
sFor man (saith he) cooperateth with man unto repentance, and ministereth, and buildeth, and instructeth, and reproveth, in things belonging unto salvation, (according to the Apostle, and the Prophet:) but God blotteth out the sins of those that have confessed, ⟨p. 129⟩saying; I am he that blotteth out thine iniquities for mine own sake, and thy sins, and will not remember them.
sFor man (saith he) cooperateth with man unto repentance, and ministreth, and buildeth, and instructeth, and reproveth, in things belonging unto salvation, (according to the Apostle, and the Prophet:) but God blotteth out the sinnes of those that have confessed, ⟨p. 129⟩saying; I am he that blotteth out thine iniquities for mine owne sake, and thy sinnes, and will not remember them.
s[Greek or Hebrew]. Anastas. quaest. 6.〈non-Latin alphabet〉. Anastas. quaest. 6.
There followeth now another part of the ministry of reconciliation, consisting in the due administration of the Sacraments: which being the proper seals of the promises of the Gospel (as the Censures are of the threats) must therefore necessarily also have reference to the tremission of sins. And so we see, the ancient Fathers do hold, that uthe commission, Joh. 20.23. Whose sins ye remit, they are remitted unto them, &c. is executed by the ministers of Christ, aswell in the conferring of Baptism, as in the reconciling of Penitents: yet so in both these, and in all the sacraments likewise of both the Testaments, that xthe ministry only is to be accounted mans, but the power Gods. For, as S. Augustin well observeth,y it is one thing to baptize by way of ministry, another thing to baptize by way of power: zthe power of baptizing the Lord retaineth to himself, the ministry he hath given to his servants: athe power of the Lords Baptism was to pass from the Lord to no man, but the ministry was; the power was to be transferred from the Lord unto none of his ministers, the ministry was both unto the good and unto the bad. And the reason which he assigneth hereof is very good: bthat the hope of the baptized might be in him, by whom they did acknowledge themselves to have been baptized. The Lord therefore would not have a servant to put his hope in a servant. And therefore those Schoolmen ⟨p. 130⟩argued not much amiss, that gathered this conclusion thence. cIt is a matter of equal power to baptize inwardly, and to absolve from mortal sin. But it was not fit, that God should communicate the power of baptizing inwardly unto any; lest our hope should be reposed in man. Therefore by the same reason it was not fit, that he should communicate the power of absolving from actual sin unto any. So Bernard, or whosoever was the author of the book entitled Scala Paradisi: dThe office of baptizing the Lord granted unto many, but the power and authority of remitting sins in baptism he retained unto himself alone. whence John by way of singularity and differencing said of him; He it is which baptizeth with the holy Ghost. And the Baptist indeed doth make a singular difference betwixt the conferrer of the external and the internal baptism, in saying: eI baptize with water, but it is he which baptizeth with the holy Ghost.
There followeth now another part of the ministery of reconciliation, consisting in the due administration of the Sacraments: which being the proper seales of the promises of the Gospell (as the Censures are of the threats) must therefore necessarily also have reference to the tremission of sinnes. And so we see, the ancient Fathers doe hold, that uthe commission, Ioh. 20.23. Whose sinnes yee remit, they are remitted unto them, &c. is executed by the ministers of Christ, aswell in the conferring of Baptisme, as in the reconciling of Penitents: yet so in both these, and in all the sacraments likewise of both the Testaments, that xthe ministerie onely is to be accounted mans, but the power Gods. For, as S. Augustin well observeth,y it is one thing to baptize by way of ministerie, another thing to baptize by vvay of power: zthe power of baptizing the Lord retayneth to himselfe, the ministerie hee hath given to his servants: athe power of the Lords Baptisme was to passe from the Lord to no man, but the ministery was; the power was to be transferred from the Lord unto none of his ministers, the ministery was both unto the good and unto the bad. And the reason which hee assigneth hereof is verie good: bthat the hope of the baptized might be in him, by whom they did acknowledge themselves to have beene baptized. The Lord therefore would not have a servant to put his hope in a servant. And therefore those Schoolemen ⟨p. 130⟩argued not much amisse, that gathered this conclusion thence. cIt is a matter of equall power to baptize inwardly, and to absolve from mortall sinne. But it vvas not fit, that God should communicate the power of baptizing inwardly unto any; lest our hope should be reposed in man. Therefore by the same reason it was not fit, that hee should communicate the power of absolving from actuall sinne unto any. So Bernard, or whosoever was the author of the booke intituled Scala Paradisi:
xAugust. quaest. in Levitic. cap. 84. Optat. lib. 5. contra Donatist. Chrysost. in Mat. 26. homil. 82. (edit. Graec. vel 83. Latin.) in 1. Cor. 3. homil. 8. & in 2. Tim 1. homil. 2. (circa finem)
yAliud enim est baptizare per ministeriū, aliud baptizare per potestatem. Aug. in Evang. Joan. tract. 5.Aliud enim est baptizare per ministeriū, aliud baptizare per potestatem. Aug. in Evang. Ioan. tract. 5.
zSibi tenuit Dominus baptizandi potestatem, servis ministerium dedit. Id. ibid.
aPotestatem dominici baptismi in nullum hominem á Domino transituram, sed ministerium plané transiturum; potestatem á Domino in neminem ministrorum, ministerium & in bonos & in malos. Id. ibid.
bHoc noluit ideò, ut in illo spes esset baptizatorum, á quo se baptizatos agnoscerent. Noluit ergo servum ponere spem in servo. Id. ibid:
cParis potestatis est interiùs baptizare, & á culpâ mortali absolvere. Sed Deus non debuit potestatem baptizandi interiùs con municare; ne spes poneretur in homine: Ergo pari ratione nec potestatem absolvendi ab actuali. Alexand. de Hales. Summ. part. 4. quaest. 21. memb. 1.Paris potestatis est interiùs baptizare, & á culpâ mortali absolvere. Sed Deus non debuit potestatem baptizandi interiùs cō municare; ne spes poneretur in homine: Ergo pari ratione nec potestatem absolvendi ab actuali. Alexand. de Hales. Summ. part. 4. quaest. 21. memb. 1.
While John fdid his service, God did give, who faileth not in giving: and now when all others do their service, the service is mans, but the gift is Gods; saith Optatus. and Arnaldus Bonaevallensis (the author of the twelve treatises de Cardinalibus operibus Christi, falsely ascribed to S. Cyprian:) touching the Sacraments in general: gForgiveness of sins, whether it be given by Baptism or by other sacraments, is properly of the holy Ghost; and the privilege of effecting this remaineth to him alone.
While Iohn fdid his service, God did give, who fayleth not in giving: and now when all others doe their service, the service is mans, but the gift is Gods; saith Optatus. and Arnaldus Bonaevallensis (the author of the twelve treatises de Cardinalibus operibus Christi, falsely ascribed to S. Cyprian:) touching the Sacraments in generall: gForgivenesse of sinnes, whether it be given by Baptisme or by other sacraments, is properly of the holy Ghost; and the priviledge of effecting this remayneth to him alone.
fIllo operante dabat Deus, qui dando non deficit. Et nunc operantibus cunctis, humana sunt opera, sed Dei sunt munera. Optat. lib. 5. contra Donatist.
gRemissio peccatorum, sive per baptismum sive per alia sacramenta donetur proprié Spiritus sancti est; & ipsi soli hujus efficientiae privilegium manet. Arnald. abbas Bonaevallis, tract. de Baptismo Christi.
Archbishop of Armagh.
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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.
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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.
in the mids of them that are thus gathered together in his name, to binde or loose in heaven, whatsoever they according to his commission shall binde or loose on earth. And here it is to be noted, that Anastasius (by some called Nicaenus, by others Sinaita and Antiochenus) who is so eager against them which say that Confession made unto men profiteth nothing at all; confesseth yet, that the minister in hearing the confession and instructing and correcting the sinner, doth but give furtherance onely thereby unto his repentance, but that the pardoning of the sinne is the proper worke of God.
The office of baptizing the Lord granted unto many, but the power and authoritie of remitting sinnes in baptisme he retayned unto himselfe alone. whence Iohn by vvay of singularitie and differencing said of him; He it is which baptizeth with the holy Ghost. And the Baptist indeed doth make a singular difference betwixt the conferrer of the externall and the internall baptisme, in saying:
I baptize with water, but it is hee which baptizeth with the holy Ghost.
dOfficium baptizandi Dominus concessit multis, potestatem veró & authoritatem in baptismo remittendi peccata sibi soli retinuit: unde Joannes antonomasticé & discretivé de eo dixit; Hic est qui baptizat in Spiritu sancto. Seal. Paradis. cap. 3 tem. 9 operum Augustini.Officium baptizādi Dominus concessit multis, potestatem veró & authoritatem in baptismo remittendi peccata sibi soli retinuit: unde Ioannes antonomasticé & discretivé de eo dixit; Hic est qui baptizat in Spiritu sancto. Seal. Paradis. cap. 3 tem. 9 operum Augustini.
