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.
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. R•m. 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.
But the word of reconciliation is it, wherein the hApostle doth especially place that ministry of reconciliation, ⟨p. 131⟩which the Lord hath committed to his Ambassadors here upon earth. This is that key of knowledge: which idoth both open the conscience to the confession of sin, and include therein the grace of the healthful mystery unto eternity; as Maximus Taurinensis speaketh of it. This is that powerful means, which God hath sanctified for the washing away of the pollution of our souls. Now ye are clean (saith our kSaviour to his Apostles) through the word which I have spoken unto you. And whereas every transgressor is lholden with the cords of his own sins: the Apostles, according to the commission given unto them by their Master, that whatsoever they should loose on earth should be loosed in heaven, did loose those cords by the word of God, and the testimonies of the Scriptures, and exhortation unto virtues. as msaith S. Hierome: Thus likewise doth S. Ambrose note, that nsins are remitted by the word of God, whereof the Levite was an interpreter and a kind of an executer: & in that respect concludeth, that othe Levite was a minister of this remission. As the Jewish Scribes therefore, by ptaking away the key of knowledge, did shut up the kingdom of heaven against men: so qevery Scribe which is instructed unto the kingdom of heaven, by ropening unto his hearers the door of faith, doth as it were unlock that kingdom unto them; being the instrument of God herein sto open mens eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith ⟨p. 132⟩in Christ. And here are we to understand, that the ministers of Christ, by applying the word of God unto the consciences of men both in public and in private, do discharge that part of their function which concerneth forgiveness of sins, partly operatively, partly declaratively. Operatively: inasmuch as God is pleased to use their preaching of the Gospel as a means of tconferring his spirit upon the sons of men, of ubegetting them in Christ, and of xworking faith and repentance in them; whereby the remission of sins is obtained.
But the word of reconciliation is it, wherein the hApostle doth especially place that ministerie of reconciliation, ⟨p. 131⟩which the Lord hath committed to his Ambassadors here upon earth. This is that key of knowledge: which idoth both open the conscience to the confession of sinne, and include therein the grace of the healthfull mysterie unto eternitie; as Maximus Taurinensis speaketh of it. This is that powerfull meanes, which God hath sanctified for the washing away of the pollution of our soules. Now ye are cleane (saith our kSaviour to his Apostles) through the word which I have spoken unto you. And whereas everie transgressor is lholden with the cords of his owne sinnes: the Apostles, according to the commission given unto them by their Master, that whatsoever they should loose on earth should be loosed in heaven, did loose those cords by the word of God, and the testimonies of the Scriptures, and exhortation unto vertues. as msaith S. Hierome: Thus likewise doth S. Ambrose note, that nsinnes are remitted by the word of God, whereof the Levite was an interpreter and a kinde of an executer: & in that respect concludeth, that othe Levite was a minister of this remission. As the Iewish Scribes therefore, by ptaking away the key of knowledge, did shut up the kingdom of heaven against men: so qevery Scribe which is instructed unto the kingdome of heaven, by ropening unto his hearers the doore of faith, doth as it were unlock that kingdome unto them; being the instrument of God herein sto open mens eyes, and to turne them from darkenesse to light, and from the power of Satan unto God, that they may receive forgivenesse of sinnes, and inheritance among them which are sanctified by faith
iClavis, quae & conscientiā ad confessionē peccati aperit, & gratiam ad aeternitatem mysterii salutaris includit. Maxim. Taurin. de natali Petri & Pauli. hom 5.Clavis, quae & conscientiā ad confessionē peccati aperit, & gratiam ad aeternitatem mysterii salutaris includit. Maxim. Taurin. de natali Petri & Pauli. hom 5.
mFunibus peccatorum suorū unusquisque constringitur. Quos funes atque vincula solvere possunt & Apostoli, imitantes magistrum suum qui eis dixerat: Quaecunque solveritis super terram, erunt soluta & in coelo. Solvunt autem eos Apostoli sermone Dei, & testimoniis scripturarum, & exhortation virtutum. Hieronym. lib. 6. comment. in Isaiah. cap. 14.Funibus peccatorum suorū unusquisque constringitur. Quos funes atque vincula solvere possunt & Apostoli, imitantes magistrum suum qui eis dixerat: Quaecunque solveritis super terram, erunt soluta & in coelo. Solvunt autem eos Apostoli sermone Dei, & testimoniis scripturarum, & exhortatione virtutum. Hieronym. lib. 6. comment. in Esai. cap. 14.
nRemittuntur peccata per Dei verbum, cujus Levites interpres & quidam executor est. Ambros. de Abel & Cain, lib. 2. cap. 4.
oLevites igitur minister remissionis est. Id. ibid.
Thus John ypreaching the Baptism of repentance for the remission of sins, and teaching zthe people, that they should believe on him which should come after him, that is, on Christ Jesus; is said to aturn many of the children of Israel to the Lord their God, and the disobedient to the wisdom of the just, by bgiving knowledge of salvation to Gods people, unto the remission of their sins. Not because he had properly any power given him to turn mens hearts, and to work faith and repentance for forgiveness of sins when and where he thought good: but because he was trusted with the ministry of the cword of Gods grace, which is able to convert and quicken mens souls, and to give them an inheritance among all them which are sanctified. by the powerful application of which word, dhe who converteth the sinner from the error of his way, is said to save a soul from death, and to hide a multitude of sins. For howsoever in true propriety,e the covering of sins, the saving from death, and turning of men from their iniquities, is a privilege peculiar to the Lord our God; unto whom alone it appertaineth to freconcile the world to himself▪ by not imputing their sins unto them: yet inasmuch as he hath committed unto his ambassadors ⟨p. 133⟩the gword of reconciliation, they in performing that work of their ministry, may be as rightly said to be employed in reconciling men unto God, and procuring remission of their sins; as they are said to hdeliver a man from going down into the pit, when they declare unto him his righteousness, and to isave their hearers, when they kpreach unto them the Gospel, by which they are saved.
Thus Iohn ypreaching the Baptisme of repentance for the remission of sinnes, and teaching zthe people, that they should beleeve on him which should come after him, that is, on Christ Iesus; is said to aturne manie of the children of Israel to the Lord their God, and the disobedient to the wisedome of the just, by bgiving knowledge of salvation to Gods people, unto the remission of their sins. Not because he had properly anie power given him to turne mens hearts, and to worke faith and repentance for forgivenesse of sinnes when and where he thought good: but because he was trusted with the ministerie of the cword of Gods grace, which is able to convert and quicken mens soules, and to give them an inheritance among all them which are sanctified. by the powerfull application of which word, dhe who converteth the sinner from the errour of his way, is said to save a soule from death, and to hide a multitude of sinnes. For howsoever in true proprietie,e the covering of sinnes, the saving from death, and turning of men from their iniquities, is a priviledge peculiar to the Lord our God; unto whom alone it appertayneth to freconcile the world to himselfe▪ by not imputing their sinnes unto them: yet inasmuch as he hath committed unto his ambassadors ⟨p. 133⟩the gword of reconciliation, they in performing that worke of their ministerie, may be as rightly said to be imployed in reconciling men unto God, and procuring remission of their sinnes; as they are said to hdeliver a man from going downe into the pit, when they declare unto him his righteousnesse, and to
For as the word it self which they speak, is said to be ltheir word, which yet mis in truth the word of God: so the work which is effectually wrought by that word in them that believe, is said to be their work, though in truth it be the proper work of God. And as they that believe by their word, are said to be their Epistle, 2. Cor. 3.2. that is to say, the Epistle of Christ ministered by them (as it is expounded in the verse following:) in like manner, forgiveness of sins and those other great graces that appertain to the believers, may be said to be their work, that is to say, the work of Christ ministered by them. For in very deed (as Optatus speaketh in the matter of Baptism) nnot the minister, but the faith of the believer and the Trinity do bring these things unto every man. And where the preaching of the Gospel doth prove othe power of God unto salvation; only the weakness of the external ministry must be ascribed to men, but pthe excellency of the power must ever be acknowledged to be of God, and not of them: qneither he that planteth, being here any thing, neither he that watereth, but God that giveth the increase. For howsoever in respect of the former, such as take pains in the Lords husbandry may be accounted [Greek or Hebrew], as the rApostle termeth them, labourers together with God (though that little piece of service ⟨p. 134⟩it self also be not performed by their own strength, but saccording to the grace of God which is given unto them:) yet tthat which followeth, of giving the increase, God effecteth not by them, but by himself. This (saith S. Augustin) exceedeth the lowliness of man, this exceedeth the sublimity of Angels, neither appertaineth unto any but unto the husbandman the Trinity.
For as the word it selfe which they speake, is said to be ltheir word, which yet mis in truth the word of God: so the worke which is effectually wrought by that word in them that beleeve, is said to be their worke, though in truth it be the proper worke of God. And as they that beleeve by their word, are said to be their Epistle, 2. Cor. 3.2. that is to say, the Epistle of Christ ministred by them (as it is expounded in the verse following:) in like maner, forgivenesse of sinnes and those other great graces that appertaine to the beleevers, may be said to be their worke, that is to say, the worke of Christ ministred by them. For in verie deed (as Optatus speaketh in the matter of Baptisme) nnot the minister, but the faith of the beleever and the Trinitie doe bring these things unto every man. And where the preaching of the Gospel doth prove othe power of God unto salvation; onely the weakenesse of the externall ministerie must be ascribed to men, but pthe excellency of the power must ever be acknowledged to be of God, and not of them: qneyther he that planteth, being here any thing, neyther he that watereth, but God that giveth the increase. For howsoever in respect of the former, such as take paines in the Lords husbandry may be accounted 〈non-Latin alphabet〉, as the rApostle termeth them, labourers together with God (though that little peece of service ⟨p. 134⟩it selfe also bee not performed by their owne strength, but saccording to the grace of God which is given unto them:) yet tthat which followeth, of giving the increase, God effecteth not by them, but by himselfe. This (saith S. Augustin) exceedeth the lowlinesse of man, this exceedeth the sublimitie of Angels, neither appertayneth unto anie but unto the husbandman the Trinity.
tJam veró quod sequitur, Sed Deus incrementum dedit; non per illos, sed per seipsum facit. Excedit hoc humanam humilitatem, excedit angelicam sublimitatem, nec omninò pertinet, nisi ad agr•colam Trinitatem, Aug. in Evangel. Joann. tract. 80.Iam veró quod sequitur, Sed Deus incrementum dedit; non per illos, sed per seipsum facit. Excedit hoc humanam humilitatem, excedit angelicam sublimitatem, nec omninò pertinet, nisi ad agr•colam Trinitatem, Aug. in Evangel. Ioann. tract. 80.
Now as the Spirit of God doth not only uwo•ke diversities of graces in us, distributing to every man severally as he will; but also maketh us to xknow the things that are freely given to us of God: so the ministers of the New Testament, being ymade able ministers of the same spirit, are not only ordained to be Gods instruments to work faith and repentance in men, for the obtaining of remission of sins, but also to declare Gods pleasure unto such as believe and repent, and in his name to certify them and give assurance to their consciences that their sins are forgiven. they having zreceived this ministry of the Lord Jesus, to testify the Gospel of the grace of God; and so by their function being appointed to be witnesses rather then conferrers of that grace. For it is here with them in the loosing part, as it is in the binding part of their ministry; where they are brought in, like unto those seven Angels in the book of the Revelation, awhich pour out the vials of the wrath of God upon the earth; bhaving vengeance ready against all disobedience, and a charge from God, to ccast men out of his sight: not because they are properly the avengers (for thatd title God challengeth unto himself) or that vengeance did any way appertain unto them (for eit is written: Vengeance is mine, I will repay; saith the Lord) but because they were the denouncers, not the inflicters of this vengeance. So though it be ⟨p. 135⟩the Lord that fspeaketh concerning a nation, to pluck up and to pull down and to destroy, or on the other side, to build and to plant it; yet he gin whose mouth God put those words of his, is said to be set by him over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build and to plant: as if he himself were a doer of those great matters, who was only hordained to be a Prophet unto the nations, to speak the things unto them which God had commanded him. Thus likewise in the thirteenth of Leviticus, where the Laws are set down that concern the leprosy, which was a type of the pollution of sin, we meet often with these speeches, iThe Priest shall cleanse him, and,k The Priest shall pollute him, and in the 44. verse, lThe Priest with pollution shall pollute him: mnot (saith S.
Now as the Spirit of God doth not onely uwo•ke diversities of graces in us, distributing to every man severally as he will; but also maketh us to xknow the things that are freely given to us of God: so the ministers of the New Testament, being ymade able ministers of the same spirit, are not onely ordayned to be Gods instruments to worke faith and repentance in men, for the obtayning of remission of sinnes, but also to declare Gods pleasure unto such as beleeve and repent, and in his name to certifie them and give assurance to their consciences that their sinnes are forgiven. they having zreceived this ministerie of the Lord Iesus, to testifie the Gospell of the grace of God; and so by their function being appointed to be witnesses rather then conferrers of that grace. For it is here with them in the loosing part, as it is in the binding part of their ministerie; where they are brought in, like unto those seuen Angels in the book of the Revelation, awhich powre out the vialls of the wrath of God upon the earth; bhaving vengeance ready against all disobedience, and a charge from God, to ccast men out of his sig•t: not because they are properly the avengers (for thatd title God challengeth unto himselfe) or that vengeance did anie way appertaine unto them (for eit is written: Vengeance is mine, I will repay; saith the Lord) but because they were the denouncers, not the inflicters of this vengeance. So though it be ⟨p. 135⟩the Lord that fspeaketh concerning a nation, to pluck up and to pull down and to destroy, or on the other side, to build and to plant it; yet he
Hierome) that he is the author of the pollution, but that he declareth him to be polluted, who before did seem unto many to have been clean. Whereupon the Master of the Sentences (following herein S. Hierome, and being afterwards therein followed himself by many others) observeth, that nin remitting or retaining sins the Priests of the Gospel have that right and office, which the legal Priests had of old under the Law in curing of the lepers. These therefore (saith he) forgive sins or retain them, whiles they show and declare that they are forgiven or retained by God. For the Priests put the name of the Lord upon the children of Israel, but it was he himself that blessed them, as it is read in Numbers. The place that he hath reference unto, is in the sixth chapter of that book, where the Priests are commanded ⟨p. 136⟩to bless the people, by saying unto them, The Lord bless thee, &c. and then it followeth (in the last verse of that chapter:) So they shall put my Name upon the children of Israel, and I will bless them.
Hierome) that he is the author of the pollution, but that he declareth him to be polluted, who before did seeme unto many to have beene cleane. Whereupon the Master of the Sentences (following herein S. Hierome, and being afterwards therein followed himselfe by manie others) observeth, that nin remitting or retayning sinnes the Priests of the Gospell have that right and office, which the legall Priests had of old under the Law in curing of the lepers. These therefore (saith hee) forgive sinnes or retaine them, whiles they shew and declare that they are forgiven or retayned by God. For the Priests put the name of the Lord upon the children of Israel, but it was he himselfe that blessed them, as it is read in Numbers. The place that he hath referrence unto, is in the sixth chapter of that booke, where the Priests are commanded ⟨p. 136⟩to blesse the people, by saying unto them, The Lord blesse thee, &c. and then it followeth (in the last verse of that chapter:) So they shall put my Name upon the children of Israel, and I will blesse them.
nIn remittendis vel in retinendis culpis id juris & officii habent Evangelici sacerdotes, quod olim habebant sub lege legals in curandis leprosis. Hi ergo peccata dimittunt vel retinent, dum dimissa á Deo vel retenta indicant & ostendunt. Ponunt enim sacerdotes nomen Domini super filios Israel, sed ipse benedixit; sicut legitur in Numeris. Petr. Lombard. lib. 4. Sentent. dist. 14. f.In remittendis vel in retinendis culpis id juris & officii habent Evangelici sacerdotes, quod olim habebant sub lege legales in curandis leprosis. Hi ergo peccata dimittunt vel retinent, dum dimissa á Deo vel retenta indicant & ostendunt. Ponunt enim sacerdotes nomen Domini super filios Israel, sed ipse benedixit; sicut legitur in Numeris. Petr. Lombard. lib. 4. Sentent. dist. 14. f.
Neither do we grant hereupon, (as the oAdversary falsely chargeth us) that a lay-man, yea or a woman, or a child, or any infidel, or the Devil (the Father of all calumniators and liars) or a Parrot likewise, if he be taught the words, may aswell absolve as the Priest as if pthe speech were all the thing that here were to be considered, and not the power: where we are taught, that the kingdom of God is not in word, but in power. Indeed if the Priests by their office brought nothing with them but the ministry of the bare letter, a Parrot peradventure might be taught to sound that letter as well as they: but we believe, that qGod hath made them able ministers of the New Testament, not of the letter, but of the spirit. and that the Gospel ministered by them rcometh unto us not in word only, but also in power, and in the holy Ghost, and in much assurance. For God hath added a special sbeauty to the feet of them that preach the Gospel of peace, that howsoever others may bring glad tidings of good things to the penitent sinner as truly as they do; yet neither can they do it with the same authority, neither is it to be expected that they should do it with such power, such assurance, and such full satisfaction to the afflicted conscience. The speech of every Christian (we know) should be employed tto the use of edifying, that it may minister grace unto the hearers; and a private brother in his place may deliver found doctrine, reprehend vice, exhort to righteousness, very commendably: yet hath the Lord notwithstanding all this, for the necessary use of his Church, appointed ⟨p. 137⟩public officers to do the same things, and hath given unto them a peculiar upower for edification, wherein they may boast above others; and in the due execution whereof God is pleased to make them instruments of ministering a more plentiful measure of grace unto their hearers, then may be ordinarily looked for from others. These men are appointed to be of Gods high commission, and therefore they may xspeak, and exhort, and rebuke with all authority· they are Gods yAngels and zAmbassadors for Christ, and therefore in delivering their message are to be areceived as an Angel of God, yea as Christ Jesus. that look how the Prophet Isaiah was comforted, when the Angel said unto him, bThine iniquity is taken away, and thy sin purged;
Neyther doe we grant hereupon, (as the oAdversarie falsely chargeth us) that a lay-man, yea or a woman, or a childe, or any infidell, or the Divell (the Father of all calumniators and lyars) or a Parrat likewise, if hee be taught the words, may aswel absolve as the Priest as if pthe speech were all the thing that here were to be considered, and not the power: where we are taught, that the kingdome of God is not in word, but in power. Indeed if the Priests by their office brought nothing with them but the ministerie of the bare letter, a Parrat peradventure might be taught to sound that letter as well as they: but we beleeve, that qGod hath made them able ministers of the New Testament, not of the letter, but of the spirit. and that the Gospell ministred by them rcommeth unto us not in word onely, but also in power, and in the holy Ghost, and in much assurance. For God hath added a speciall sbeautie to the feet of them that preach the Gospel of peace, that howsoever others may bring glad tydings of good things to the penitent sinner as truely as they doe; yet neyther can they doe it with the same authoritie, neyther is it to be expected that they should doe it with such power, such assurance, and such full satisfaction to the afflicted conscience. The speech of everie Christian (we know) should be employed tto the use of edifying, that it may minister grace unto the hearers; and a private brother in his place may deliver found doctrine, reprehend vice, exhort to righteousnesse, verie commendably: yet hath the Lord notwithstanding all this, for the necessarie use of his Church, appointed ⟨p. 137⟩publicke officers to doe the same things, and hath given unto them a peculiar upower for edification, wherein they may boast above others; and in the due execution whereof God is pleased to make them instruments of ministring a more plentifull measure of grace unto their hearers, then may be ordinarily looked for from others. These men are appointed to bee of Gods high commission, and therefore they may x
oBellarmìn. de Poenitent. lib 3. cap. 2. sect. ult.
and the poor woman in the Gospel, when Jesus said unto her, cThy sins are forgiven: the like consolation doth the distressed sinner receive from the mouth of the Minister, when he hath compared the truth of Gods word faithfully delivered by him, with the work of Gods grace in his own heart. according to that of Elihu: dIf there be an Angel or a messenger with him, an Interpreter, one of a thousand, to declare unto man his righteousness; then will God have mercy upon him and say, Deliver him from going down to the pit, I have received a reconciliation. For as it is the office of this messenger and interpreter, to epray us in Christs stead, that we would be reconciled to God: so when we have listened unto this motion, and submitted our selves to the Gospel of peace, it is a part of his office likewise to declare unto us in Christs stead, that we are reconciled to God: and fin him Christ himself must be acknowledged to speak, who to us ward by this means is not weak, but is mighty in us.
and the poore woman in the Gospell, when Iesus said unto her, cThy sinnes are forgiven: the like consolation doth the distressed sinner receive from the mouth of the Minister, when hee hath compared the truth of Gods word faithfully delivered by him, with the worke of Gods grace in his owne heart. according to that of Elihu: dIf there be an Angel or a messenger with him, an Interpreter, one of a thousand, to declare unto man his righteousnesse; then will God have mercy upon him and say, Deliver him from going downe to the pit, I have received a reconciliation. For as it is the office of this messenger and interpreter, to epray us in Christs stead, that we would be reconciled to God: so when wee have listened unto this motion, and submitted our selves to the Gospell of peace, it is a part of his office likewise to declare unto us in Christs stead, that we are reconciled to God: and fin him Christ himselfe must bee acknowledged to speake, who to us ward by this meanes is not weake, but is mightie in us.
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.
in Christ. And here are we to understand, that the ministers of Christ, by applying the word of God unto the consciences of men both in publick and in private, doe discharge that part of their function which concerneth forgivenesse of sinnes, partly operatively, partly declaratively. Operatively: inasmuch as God is pleased to use their preaching of the Gospell as a meanes of
in whose mouth God put those words of his, is said to be set by him over the nations and over the kingdomes, to roote out, and to pull downe, and to destroy, and to throw downe, to build and to plant: as if he himselfe were a doer of those great matters, who was onely
ordeyned to be a Prophet unto the nations, to speake the things unto them which God had commanded him. Thus likewise in the thirteenth of Leviticus, where the Lawes are set downe that concerne the leprosie, which was a type of the pollution of sinne, wee meet often with these speeches,
mContamination contaminabit eum, haud dubium quin Sacerdos: non quo contaminationis author sit, sed quo ostendat eum contaminatum, qui priùs mundus plurimis videbatur. Hieronym. lib. 7. in Isaiah. cap 23.Contaminatione contaminabit eum, haud dubium quin Sacerdos: non quo contaminationis author sit, sed quo ostendat eum contaminatum, qui priùs mundus plurimis videbatur. Hieronym. lib. 7. in Esai. cap 23.
speake, and exhort, and rebuke with all authoritie· they are Gods
