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.
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
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 xspeake, and exhort, and rebuke with all authoritie· 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 Iesus. that looke how the Prophet Esay was comforted, when the Angel said unto him, bThine iniquitie is taken away, and thy sinne purged;
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.
But our new Masters will not content themselves with such a ministerial power of forgiving sins as hath been spoken of; unless we yield that they have authority so to do properly, directly, and absolutely: that is, unless we acknowledge that their high Priest sitteth in the Temple of God as God, and all his creatures as so many demi-gods under him. For we gmust say (if we will be drunk with the drunken) that in this high Priest there is the fullness of all graces; because he alone giveth a full indulgence of all sins: that this may agree unto him, which we say of the chief prince our Lord, that of his fullness all we have received. Nay we must acknowledge, that the meanest in the whole army of Priests that followeth this king of pride, hath such fullness of power derived unto him for the opening and shutting of heaven before men: that hforgiveness is denied to them, whom the Priest will not forgive; and his Absolution on the other side is a sacramental act, which conferreth grace by the work wrought, that is, (as they iexpound it) actively, and immediately, and instrumentally effecteth the grace of justification in such as receive it. that kas the wind doth extinguish the fire, and dispel the clouds; so doth the Priests absolution scatter sins, and make them to vanish away: the sinner being thereby immediately acquitted before God, howsoever that sound conversion of heart be wanting in him, which otherwise would be requisite. for la conditional Absolution, upon such terms as these, If thou doest believe and repent as thou oughtest to do, is (in these mens judgement) to no purpose, and can give no security to ⟨p. 139⟩the penitent; seeing it dependeth upon an uncertain condition. Have we not then just cause to say unto them, as mOptatus did unto the Donatistes: Nolite vobis Majestatis dominium vendicare? Intrude not upon the royal prerogative of our Lord and Master. No man may challenge this absolute power of the keys, but nhe that hath the key of David, that openeth and no man shutteth, and shutteth and no man openeth; he to whom othe Father hath given power over all flesh, yea pall power in heaven and in earth; even the eternal Son of God, who hath in his hands qthe keys of death, and is able to rquicken whom he will.
But our new Masters will not content themselves with such a ministeriall power of forgiving sinnes as hath beene spoken of; unlesse we yeeld that they have authoritie so to doe properly, directly, and absolutely: that is, unlesse wee acknowledge that their high Priest sitteth in the Temple of God as God, and all his creatures as so manie demi-gods under him. For we gmust say (if we will be drunke with the drunken) that in this high Priest there is the fulnesse of all graces; because hee alone giveth a full indulgence of all sinnes: that this may agree unto him, which we say of the chiefe prince our Lord, that of his fulnesse all we have received. Nay wee must acknowledge, that the meanest in the whole armie of Priests that followeth this king of pride, hath such fulnesse of power derived unto him for the opening and shutting of heaven before men: that hforgivenesse is denyed to them, whom the Priest will not forgive; and his Absolution on the other side is a sacramentall act, which conferreth grace by the worke wrought, that is, (as they iexpound it) actively, and immediately, and instrumentally effecteth the grace of justification in such as receive it. that kas the winde doth extinguish the fire, and dispell the clowdes; so doth the Priests absolution scatter sinnes, and make them to vanish away: the sinner being thereby immediately acquitted before God, howsoever that sound conversion of heart be wanting in him, which otherwise would be requisite. for la conditionall Absolution, upon such termes as these, If thou doest beleeve and repent as thou oughtest to doe, is (in these mens judgement) to no purpose, and can give no securitie to ⟨p. 139⟩the penitent; seeing it dependeth upon an uncertaine condition. Have wee not then just cause to say unto them, as mOptatus did unto the Donatistes: Nolite vobis Majestatis dominium vendicare? Intrude not upon the royall prerogative of our Lord and Master. No man may challenge this absolute power of the keyes, but nhe that hath the key of David, that openeth and no man shutteth, and shutteth and no man openeth; hee to whom
gOportet dicere, in summo Pontifice esse plenitudinem omnium gratiarum; quia ipse solus confert plenam indulgentiam omnium peccatorum. ut competat sibi, quod de primo principe Domino dicimus; quia de plenitudine ejus nos omnes accepimus. De regimine Principum, lib. 3. cap. 10 inter opuscula Thomae, num. 20.
hNegatur remissio illis, quibus noluerint Sacerdotes remittere. Bellar. de Poenit. lib. 3. cap. 2.
iActivé, & proximé, atque instrumentali•er efficit gratiam jus•ificationis. Id. de Sacrament. in genere, lib. 2. cap. 1.
kUt flatus extinguit ignem, & dissi•at n•bulas; sic etiam Absolutio Sacerdotis peccata dispergit, & evanescere facit. Id. de Poenitent. lib. 3. cap. 2.Vt flatus extinguit ignem, & dissi•at n•bulas; sic etiam Absolutio Sacerdotis peccata dispergit, & evanescere facit. Id. de Poenitent. lib. 3. cap. 2.
The Ministers of the Gospel may not meddle with the matter of sovereignty, and think that they have power to proclaim war or conclude peace betwixt God and man, according to their own discretion: they must remember, that they are sAmbassadors for Christ, and therefore in this treaty are to proceed according to the instructions which they have received from their sovereign; which if they do transgress, they go beyond their commission, therein they do not [Greek or Hebrew] but [Greek or Hebrew], and their authority for so much is plainly void. The Bishop (saith S. Gregory, and the Fathers in the Council of Aquisgran following him) tin loosing and binding those that are under his charge, doth follow oftentimes the motions of his own will, and not the merit of the causes. Whence it cometh to pass, that he depriveth himself of this power of binding and loosing, who doth exercise the same according to his own will, and not according to the manners of them which be subject unto him. that is to say, he maketh himself ⟨p. 140⟩worthy to be deprived of that power, which he hath thus abused; (as the uMaster of the Sentences and xSemeca in his Gloss upon Gratian, would have S. Gregory's meaning to be expounded) and pro tanto (as hath been said) actually voideth himself of this power, this unrighteous judgement of his given upon earth, being no ways ratified, but absolutely disannulled in the court of heaven. For he who by his office is appointed to be a minister of ythe word of truth, hath no power given him to zdo any thing against the truth, but for the truth: neither is it to be imagined, that the sentence of man, who is subject to deceive and be deceived, should any ways prejudice the sentence of God, whose *judgement we know to be always according to the truth. Therefore doth Pacianus, in the end of his first epistle to Sympronianus the Novatian, show that at that time, absolution was anot so easily given unto penitents, as now a days it is: but bwith great pondering of the matter and with great deliberation, after many sighs and shedding of tears, after the prayers of the whole Church, pardon was so not denied unto tr•e repentance, that Christ being to judge, no man should prejudge him. and a little before, speaking of the Bishop by whose ministry this was done:
The Ministers of the Gospell may not meddle with the matter of soveraignetie, and thinke that they have power to proclaime warre or conclude peace betwixt God and man, according to their owne discretion: they must remember, that they are sAmbassadors for Christ, and therefore in this treatie are to proceed according to the instructions which they have received from their soveraigne; which if they doe transgresse, they goe beyond their commission, therein they doe not 〈non-Latin alphabet〉 but 〈non-Latin alphabet〉, and their authoritie for so much is plainly voyde. The Bishop (saith S. Gregory, and the Fathers in the Councell of Aquisgran following him) tin loosing and binding those that are under his charge, doth follow oftentimes the motions of his owne will, and not the merit of the causes. Whence it commeth to passe, that he depriveth himselfe of this power of binding and loosing, who doth exercise the same according to his owne will, and not according to the manners of them which be subject unto him. that is to say, he maketh himselfe ⟨p. 140⟩worthy to be deprived of that power, which he hath thus abused; (as the uMaster of the Sentences and xSemeca in his Glosse upon Gratian, would have S. Gregories meaning to be expounded) and pro tanto (as hath beene said) actually voideth himselfe of this power, this unrighteous judgement of his given upon earth, being no wayes ratified, but absolutely disanulled in the court of heaven. For hee who by his office is appointed to be a minister of ythe word of truth, hath no power given him to zdo any thing against the truth, but for the truth: neyther is it to be imagined, that the sentence of man, who is subject to deceive and be deceived, should anie wayes prejudice the sentence of God, whose *judgement wee know to be alwayes according to the truth. Therefore doth Pacianus, in the end of his first epistle to Sympronianus the Novatian, shew that at that time, absolution was
tSaepè in solvendis ac ligandis subditis suae voluntatis motus, non autem caussarum merita sequitur. Unde fit ut ipsâ hâc ligandi & solvendi potestate se privet; qui hanc pro suis voluntatibus, & non pro subjectorum moribus exercet. Gregor. in Evangel. homil. 26. Concil. Aquisgran sub Ludovico Pio, cap. 37.Saepè in solvendis ac ligandis subditis suae voluntatis motus, non autem caussarum merita sequitur. Vnde fit ut ipsâ hâc ligandi & solvendi potestate se privet; qui hanc pro suis voluntatibus, & non pro subjectorum moribus exercet. Gregor. in Evangel. homil. 26. Concil. Aquisgran sub Ludovico Pio, cap. 37.
uQui indignos ligat vel solvit, propriâ potestate see privat, id est, dignum privatione see facit. Petr. Lombard. lib. 4. Sentent. dist. 18. C.Qui indignos ligat vel solvit, propriâ potestate se privat, id est, dignum privatione se facit. Petr. Lombard. lib. 4. Sentent. dist. 18. C.
xPrivat, id est, meretur privari. •o. Semeca. Gloss. Grat. caus. 11. quaest 3. cap. 60. Ipse ligandi.
aScio frater, hanc ipsam poenitentiae veniam non passim omnibus dari, &c. Pacian. epist. 1.
bMagno ponder magnoque libramine, post multos gemitus effusionemque lachrymarū, post totius Ecclesiae preces, ita veniā verae poenitentiae non negari, ut judicaturo Christo nemo praejudicet. Ibid.
cHe shall give an account (saith he) if he have done any thing amiss, or if he have judged corruptly and wickedly. Neither is there any prejudice done unto God, whereby he might not undo the works of this evil builder: but in the mean time, if that administration of his be godly, he continueth a helper of the works of God. Wherein he doth but tread in the ⟨p. 141⟩steps of S. Cyprian, who at the first rising of the Novatian heresy, wrote in the same manner unto Antonianus. dWe do not prejudice the Lord that is to judge, but that he, if he find the repentance of the sinner to be full and just, he may then ratify that which shall be here ordained by us: but if any one do deceive us with the semblance of repentance, God (who is not mocked, and who beholdeth the heart of man) may judge of those things which we did not well discern, and the Lord may amend the sentence of the servants.
cHe shall give an account (saith he) if hee have done anie thing amisse, or if he have judged corruptly and wickedly. Neyther is there anie prejudice done unto God, whereby he might not undoe the workes of this evill builder: but in the meane time, if that administration of his be godly, he continueth a helper of the workes of God. Wherein he doth but tread in the ⟨p. 141⟩steps of S. Cyprian, who at the first rising of the Novatian heresie, wrote in the same maner unto Antonianus. dWee doe not prejudice the Lord that is to judge, but that hee, if he finde the repentance of the sinner to be full and just, he may then ratifie that which shall be here ordayned by us: but if any one doe deceive us with the semblance of repentance, God (who is not mocked, and who beholdeth the heart of man) may judge of those things which we did not well discerne, and the Lord may amend the sentence of the servants.
cReddet quidem ille rationem, si quid perperàm fecerit, vel si corrupté & impiê judicârit. Nec praejudicator Deo, quo minùs mali aedificatoris opera rescindat: intereà, si pia illa administratio est, adjutor Dei operum perseverat, Id. ibid.
dNeque enim praejudicamus Domino judicaturo, quo minùs si poenitentiam plenā & justam peccatoris invenerit, tunc ratum faciat quod á nobis fuerit hîc starutum. si veró nos aliquis poenitentiae simulatione deluserit; Deus qui non deridetur, & qui cor hominis intuetur, de his quae nos minùs perspeximus judicet, & servorum sententiam Dominus emendet. Cypr. epist. 52. sect. 11. (edit Goulart.)Neque enim praejudicamus Domino judicaturo, quo minùs si poenitentiam plenā & justam peccatoris invenerit, tunc ratum faciat quod á nobis fuerit hîc starutum. si veró nos aliquis poenitentiae simulatione deluserit; Deus qui non deridetur, & qui cor hominis intuetur, de his quae nos minùs perspeximus judicet, & servorum sententiam Dominus emendet. Cypr. epist. 52. sect. 11. (edit Goulart.)
Hereupon S. Hierome, expounding those words, Daniel 4.24. It may be God will pardon thy sins; reproveth those men of great rashness, that are so peremptory and absolute in their absolutions. eWhen blessed Daniel (saith he) who knew things to come, doth doubt of the sentence of God: they do a rash deed, that boldly promise pardon unto sinners. S. Basil also resolveth us, that fthe power of forgiving is not given absolutely; but upon the obedience of the penitent, and his consent with him that hath the care of his soul. For it is in loosing, as it is in binding. gThou hast begun to esteem thy brother as a publican, (saith S. Augustin:) thou bindest him upon earth. But look that thou bindest him justly. For unjust bonds justice doth break. So when the Priest saith, I absolve thee: Maldonat confesseth, that he meaneth no more thereby but, hAs much as in me lieth, I absolve thee: and Suarez acknowledgeth, that it implicitly includeth this condition, iUnless the receiver put some impediment; ⟨p. 142⟩for which he allegeth the authority of Hugo de S. Victore, lib. 2. de Sacramentis, pa. 14. s. 8. affirming,k that this form doth rather signify the power and virtue, then the event of the absolution. And therefore doth the Master of the Sentences rightly observe, that lGod doth not evermore follow the judgement of the Church: which sometimes judgeth by surreption and ignorance; whereas God doth always judge according to the truth. So the Priests msometime declare men to be loosed or bound, who are not so before God: with the penalty of satisfaction or excommunication they sometime bind such as are unworthy, or loose them; they admit them that be unworthy to the Sacraments, and put back them that be worthy to be admitted. That saying therefore of Christ must be understood to be verified in them (saith he) whose merits do require that they should be loosed or bound. For then is the sentence of the Priest approved and confirmed by the judgement of God and the whole court of heaven, when it doth proceed with that discretion, that the merits of them who be dealt withal do not contradict the same. Whomsoever therefore they do loose or bind, using the key of discretion according to the parties merits, they are loosed or bound in heaven, that is to say, with God: because the sentence of the Priest proceeding in this manner, is approved and confirmed by divine judgement.
Hereupon S. Hierome, expounding those words, Daniel 4.24. It may be God will pardon thy sinnes; reproveth those men of great rashnesse, that are so peremptorie and absolute in their absolutions. eWhen blessed Daniel (saith he) who knew things to come, doth doubt of the sentence of God: they do a rash deed, that boldly promise pardon unto sinners. S. Basil also resolveth us, that fthe power of forgiving is not given absolutely; but upon the obedience of the penitent, and his consent with him that hath the care of his soule. For it is in loosing, as it is in binding. gThou hast begun to esteeme thy brother as a publican, (saith S. Augustin:) thou bindest him upon earth. But looke that thou bindest him justly. For unjust bonds justice doth breake. So when the Priest saith, I absolve thee: Maldonat confesseth, that hee meaneth no more thereby but, hAs much as in me lyeth, I absolve thee: and Suarez acknowledgeth, that it implicity includeth this condition, iVnlesse the receiver put some impediment; ⟨p. 142⟩for which hee alledgeth the authority of Hugo de S. Victore, lib. 2. de Sacramentis, pa. 14. s. 8. affirming,k that this forme doth rather signifie the power and vertue, then the event of the absolution. And therefore doth the Master of the Sentences rightly observe, that lGod doth not evermore follow the judgement of the Church: which sometimes judgeth by surreption and ignorance; whereas God doth alwayes judge according to the truth. So the Priests msometime declare men to be loosed or bound, who are not so before God: with the penaltie of satisfaction or excommunication they sometime binde such as are unworthy, or loose them; they admit them that be unworthy to the Sacraments, and put backe them that be worthy to be admitted. That saying therefore of Christ must be understood to be verified in them (saith he) whose merits doe require that they should be loosed or bound. For then is the sentence of the Priest approved and confirmed by the judgement of God and the whole court of heaven, when it doth proceed with that discretion, that the merits of them who be dealt withall doe not contradict the same. Whomsoever therefore they do loose or binde, using the key of discretion according to the parties merits, they are loosed or bound in heaven, that is to say, with God: because the sentence of the Priest proceeding in this maner, is approved and confirmed by divine judgement.
eCum beatus Daniel, praescius futurorum, de sententiâ Dei dubitet: rem temerariā faciunt, qui audacter peccatoribus indulgentiam pollicentur. Hieronym. in Daniel. cap. 4.Cum beatus Daniel, praescius futurorum, de sententiâ Dei dubitet: rem temerariā faciunt, qui audacter peccatoribus indulgentiam pollicentur. Hieronym. in Daniel. cap. 4.
gCoepisti habere fratrem tuum tanquam publicanum: ligas illum in terrâ. Sed ut justé alliges, vide. Nam injusta vincula dirumpit justitia. August. de ve•bis Domini, serm. 16. cap. 4.
hQuantum in me est, ego te absolvo. Maldonat. tom. 2. de poenitent. part. 3. thes. 5.
kHanc formā magis significare virtutem suam, quàm eventum. Hugo.Hanc formā magis significare virtutem suam, quàm eventum. Hugo.
lIta & hîc aperté ostenditur, quòd non semper sequitur Deus Ecclesiae judicium: quae per surreptionem & ignorantiam interdum judicat; Deus autem semper judicat secundùm veritatē. Petr. Lombard. Sentent. lib. 4. distinct. 18. f.Ita & hîc aperté ostenditur, quòd non semper sequitur Deus Ecclesiae judicium: quae per surreptionem & ignorantiam interdum iudicat; Deus autem semper iudicat secundùm veritatē. Petr. Lombard. Sentent. lib. 4. distinct. 18. f.
mAliquando enim ostendunt solutos vel ligatos, qui ita non sunt apud Deum: & poenâ satisfactionis vel excommunicationis interdum indignos ligant vel solvunt; & indignos sacramentis admittunt, & dignos admitti arcent. Sed intelligendum est hoc in illis, quorum merita solvi vel ligari postulant. Tunc enim sententia Sacerdotis judicio Dei & totius coelestis curiae approbatur & confirmatur, cùm ita ex discretione procedit, ut reorum merita non contradicant. Quoscunque ergo solvunt vel ligant, adhibentes clavem discretionis reorum meritis, solvuntur vel ligantur in coelis, id est, apud Deum: quia divino judicio Sacerdotis sententia sic progressa approbatur & confirmatur. Id. ibid. h. Vid Gabriel Biel, in eand. distinct. 18. quaest. 1. lit. b.
Thus far the Master of the Sentences: who is followed herein by the rest of the Schoolmen; who generally ⟨p. 143⟩agree, that the power of binding and loosing committed to the Ministers of the Church, is not absolute, but must be limited with Clave non errante, as being then only of force nwhen matters are carried with right judgement, and no error is committed in the use of the keys.
Thus farre the Master of the Sentences: who is followed herein by the rest of the Schoolemen; who generally ⟨p. 143⟩agree, that the power of binding and loosing committed to the Ministers of the Church, is not absolute, but must be limited with Clave non errante, as being then onely of force nwhen matters are carried with right iudgement, and no error is committed in the use of the keyes.
nQuod in terrâ Sacerdos clave non errante, & recto judicio procedens retinet, nec dimittit; Deus etiam in coelo retinet, nec dimittit. Tolet. comment. in Johan. 20.Quod in terrâ Sacerdos clave non errante, & recto iudicio procedens retinet, nec dimittit; Deus etiam in coelo retinet, nec dimittit. Tolet. comment. in Iohan. 20.
Our Saviour therefore must still have the privilege reserved unto him, of being the absolute Lord over his own house: it is sufficient for his officers, that they be esteemed as Moses was, ofaithful in all his house as servants. The place wherein they serve, is a Stewards place: and the Apostle telleth them, pthat it is required in Stewards, that the man be found faithful. They may not therefore carry themselves in their office, as the qunjust steward did, and presume to strike out their Masters debt without his direction, and contrary to his liking. Now we know that our Lord hath given no authority unto his stewards, to grant an acquittance unto any of his debtors, that bring not unfeigned faith and repentance with them. rNeither Angel nor Archangel can, neither yet the Lord himself, (who alone can say; I am with you) when we have sinned, doth release us, unless we bring repentance with us: saith S. Ambrose. and Eligius Bishop of Noyon, in his Sermon unto the Penitents: sBefore all things it is necessary you should know, that howsoever you desire to receive the imposition of our hands; yet you cannot obtain the absolution of your sins, before the divine piety shall vouchsafe to absolve you by the grace of compunction. To think therefore that it lieth in the power of any Priest truly to ⟨p. 144⟩absolve a man from his sins, without implying the condition of his believing and repenting as he ought to do; is both presumption and madness in the highest degree. Neither dareth Cardinal Bellarmine, who censureth this conditional absolution in us for idle and superfluous, when he hath considered better of the matter, assume unto himself, or communicate unto his brethren, the power of giving an absolute one. For he is driven to confess with other of his fellows, that when the Priest tsaith, I absolve thee, he doth not affirm that he doth absolve absolutely; as not being ignorant, that it may many ways come to pass that he doth not absolve, although he pronounce those words: namely if he who seemeth to receive this Sacrament (for so they call it) peradventure hath no intention to receive it, or is not rightly disposed, or putteth some block in the way.
Our Saviour therefore must stil have the priviledge reserved unto him, of being the absolute Lord over his owne house: it is sufficient for his officers, that they bee esteemed as Moses was, ofaithfull in all his house as servants. The place wherein they serve, is a Stewards place: and the Apostle telleth them, pthat it is required in Stewards, that the man be found faithfull. They may not therefore carrie themselves in their office, as the qunjust steward did, and presume to strike out their Masters debt without his direction, and contrarie to his liking. Now we know that our Lord hath given no authoritie unto his stewards, to grant an acquittance unto anie of his debtors, that bring not unfayned faith and repentance with them. rNeyther Angell nor Archangell can, neyther yet the Lord himselfe, (who alone can say; I am with you) when we have sinned, doth release us, unlesse vvee bring repentance with us: saith S. Ambrose. and Eligius Bishop of Noyon, in his Sermon unto the Penitents: sBefore all things it is necessary you should know, that howsoever you desire to receive the imposition of our hands; yet you cannot obtaine the absolution of your sinnes, before the divine piety shall vouchsafe to absolve you by the grace of compunction. To thinke therefore that it lyeth in the power of anie Priest truely to ⟨p. 144⟩absolve a man from his sinnes, without implying the condition of his beleeving and repenting as he ought to doe; is both presumption and madnesse in the highest degree. Neyther dareth Cardinall Bellarmine, who censureth this conditionall absolution in us for idle and superfluous, when he hath considered better of the matter, assume unto himselfe, or communicate unto his brethren, the power of giving an absolute one. For he is driven to confesse with other of his fellowes, that when the Priest tsaith, I absolve thee, he doth not affirme that he doth absolve absolutely; as not being ignorant, that it may many wayes come to passe that he doth not absolve, although he pronounce those words: namely if hee who seemeth to receive this Sacrament (for so they call it) peradventure hath no intention to receive it, or is not rightly disposed, or putteth some blocke in the way.
rNec angelus potest, nec archangelus: Dominus ipse, (qui solus potest dicere; Ego vobiscum sum) si peccaverimus, nisi poenitentiam deferentibus non relaxat. Ambr. epist. 28. ad Theodosium Imp.
sAnte omnia autem vobis scire necesse est; quia licèt impositionem manuum nostrarum accipere cupiatis, tamen absolutionem peccatorum vestrorum consequi non potestis, antequàm per compunctionis gratiam divina pietas vos absolvere dignabitur. Eligius Noviomens. homil. 11. tom. 7. Biblioth. Patr. pag. 248. edit. Colon.Ante omnia autem vobis scire necesse est; quia licèt impositionem manuum nostrarum accipere cupiatis, tamen absolutionem peccatorum vestrorum consequi non potestis, antequàm per compunctionis gratiam divina pietas vos absolvere dignabitur. Eligius Nouiomens. homil. 11. tom. 7. Biblioth. Patr. pag. 248. edit. Colon.
tNam qui dicit; Ego te baptizo, vel absolvo, non affirmat se absoluté baptizare vel absolvere, eùm non ignoret, multis modis fieri posse, ut neque baptizet neque absolvat, licèt ea verba pronunciet: nimi•um si is, qui Sacramentum suscipere videtur, fortè non habeat suscipiendi intentionem, vel non sit ritè dispositus, aut obicem ponat. Igitur Minister illis verbis nihil aliud significat, nisi se, quod in se est, Sacramentum reconciliationis vel absolutionis impendere, quod vim habet in homine disposito peccata omnia dimittendi. Bellarmin. de Poenitent. lib. 2. cap. 14. sect. penult.
Therefore the Minister (saith he) signifieth nothing else by those words, but that he, as much as in him lieth, conferreth the sacrament of reconciliation or absolution, which in a man rightly disposed hath virtue to forgive all his sins.
Therefore the Minister (saith hee) signifieth nothing else by those words, but that hee, as much as in him lyeth, conferreth the sacrament of reconciliation or absolution, which in a man rightly disposed hath vertue to forgive all his sinnes.
Now that Contrition is at all times necessarily required for obtaining remission of sins and justification, is a matter determined by the Fathers of uTrent. But mark yet the mystery. They equivocate with us in the term of Contrition: and make a distinction thereof into perfect and imperfect. The former of these is Contrition properly: the latter they call Attrition. which howsoever in it self it be not true Contrition, yet when the Priest with his power of forgiving sins ⟨p. 145⟩interposeth himself in the business, they tell us that xattrition by virtue of the keys is made contrition: that is to say, that a sorrow arising from a servile fear of punishment, and such a fruitless yrepentance as the reprobate may carry with them to hell, by virtue of the Priests absolution is made so fruitful, that it shall serve the turn for obtaining forgiveness of sins; as if it had been that zgodly sorrow which worketh repentance to salvation not to be repented of. By which spiritual cozenage, many poor souls are most miserably deluded, while they persuade themselves that upon the receipt of the Priests acquittance upon this carnal sorrow of theirs, all scores are cleared until that day: and then beginning upon a new reckoning, they sin and confess, confess and sin afresh, and tread this round so long till they put off all thought of saving repentance; and so the ablind following the blind, both at last fall into the pit.
Now that Contrition is at all times necessarily required for obtayning remission of sinnes and iustification, is a matter determined by the Fathers of uTrent. But marke yet the mysterie. They equivocate with us in the terme of Contrition: and make a distinction thereof into perfect and imperfect. The former of these is Contrition properly: the latter they call Attrition. which howsoever in it selfe it be not true Contrition, yet when the Priest with his power of forgiving sinnes ⟨p. 145⟩interposeth himselfe in the businesse, they tell us that xattrition by vertue of the keyes is made contrition: that is to say, that a sorrow arising from a servile feare of punishment, and such a fruitlesse yrepentance as the reprobate may carry with them to hell, by vertue of the Priests absolution is made so fruitfull, that it shall serve the turne for obteyning forgivenesse of sinnes; as if it had beene that zgodly sorrow which worketh repentance to salvation not to be repented of. By which spirituall coosenage, many poore soules are most miserably deluded, while they perswade themselves that upon the receipt of the Priests acquittance upon this carnall sorrow of theirs, all skores are cleered untill that day: and then beginning upon a new reckoning, they sinne and confesse, confesse and sinne afresh, and tread this round so long till they put off all thought of saving repentance; and so the ablinde following the blinde, both at last fall into the pit.
uConcil. Tridentin. sess. 14. cap. 4.
xA•t•i•io virtute clavium sit contritio. Romani Corrector•s Gloss. Gratiani, De poeni•ent. d•stinct. 1. in principi•: & alij passion.A•t•i•io virtute clavium sit contritio. Romani Corrector•s Gloss. Gratiani, De poeni•ēt. d•stinct. 1. in principi•: & alij passi•n.
bEvil and wicked, carnal, natural, and devilish men (saith S. Augustin) imagine those things to be given unto them by their seducers, which are only the gifts of God, whether sacraments, or any other spiritual works, concerning their present salvation. But such as are thus seduced, may do well to listen a little to this grave admonition of S. Cyprian. cLet no man deceive, let no man beguile himself: it is the Lord alone that can show mercy. He alone can grant pardon to the sins committed against ⟨p. 146⟩him, who did himself bear our sins, who suffered grief for us, whom God did deliver for our sins. Man cannot be greater then God; neither can the servant by his indulgence remit or pardon that which by heinous trespass is committed against the Lord: lest to him that is fallen this yet be added as a further crime, if he be ignorant of that which is said; Cursed is the man that putteth his trust in man. Whereupon S. Augustin sticketh not to say, that good ministers do consider that dthey are but ministers, they would not be held for Judges, they abhor that any trust should be put in them: and that the power of remitting and retaining sins is committed unto the Church, to be dispensed therein, enot according to the arbitrement of man, but according to the arbitrement of God. Whereas our adversaries lay the foundation of their Babel upon another ground: that fChrist hath appointed Priests to be Judges upon earth with such power, that none falling into sin after Baptism may be reconciled without their sentence; and hath gput the authority of binding and loosing, of forgiving and retaining the sins of men, in their arbitrement.
bEvill and wicked, carnall, naturall, and divellish men (saith S. Augustin) imagine those things to be given unto them by their seducers, which are onely the gifts of God, whether sacraments, or any other spirituall workes, concerning their present salvation. But such as are thus seduced, may doe well to listen a little to this grave admonition of S. Cyprian. cLet no man deceive, let no man beguile himselfe: it is the Lord alone that can shew mercy. He alone can grant pardon to the sinnes committed against ⟨p. 146⟩him, who did himselfe beare our sinnes, who suffered griefe for us, whom God did deliver for our sinnes. Man cannot be greater then God; neyther can the servant by his indulgence remit or pardon that which by haynous trespasse is committed against the Lord: lest to him that is fallen this yet be added as a further crime, if hee be ignorant of that which is said; Cursed is the man that putteth his trust in man. Whereupon S. Augustin sticketh not to say, that good ministers doe consider that dthey are but ministers, they would not be held for Iudges, they abhorre that any trust should be put in them: and that the power of remitting and retayning sinnes is committed unto the Church, to be dispensed therein, enot according to the arbitrement of man, but according to the arbitrement of God. Whereas our adversaries lay the foundation of their Babel upon another ground: that fChrist hath appointed Priests to be Iudges upon earth with such power, that none falling into sinne after Baptisme may be reconciled without their sentence; and hath gput the authoritie of binding and loosing, of forgiving and retayning the sinnes of men, in their arbitrement.
bMali & facinorosi, carnales, animals, diabolici, á seductoribus suis sibi da•i arbitrantur, quae non nisi munera Dei sunt, sive sacramenta sive spiritales aliquas operations, circa praesentem salutem. August. de Baptism. contra Donatist lib. 3. cap. ult.Mali & facinorosi, carnales, animales, diabolici, á seductoribus suis sibi da•i arbitrantur, quae non nisi munera Dei sunt, sive sacramenta sive spiritales aliquas operationes, circa praesentem salutem. August. de Baptism. contra Donatist lib. 3. cap. ult.
cNemo see fallat, nemo see decipiat: solus Dominus misereri potest. Veniam peccatis, quae in ipsum commissa sunt, solus potest ille largiri, qui peccata nostra portavit, qui pro nobis doluit, quem Deus tradidit pro peccatis nostris. Homo Deo esse non potest major; nec remittere aut donare indulgentiâ suâ servus potest, quod in Dominum delicto graviore commissum est: ne adhuc lapso & hoc accedat ad crimen, si nesciat esse praedictum; Maledictus homo qui spem habet in homine. Cyprian. de Lapsis (sect. 7. edit. Pamel. 14. Goulart.)Nemo se fallat, nemo se decipiat: solus Dominus misereri potest. Veniam peccatis, quae in ipsum commissa sunt, solus potest ille largiri, qui peccata nostra portavit, qui pro nobis doluit, quem Deus tradidit pro peccatis nostris. Homo Deo esse non potest major; nec remittere aut donare indulgentiâ suâ servus potest, quod in Dominum delicto graviore commissum est: ne adhuc lapso & hoc accedat ad crimen, si nesciat esse praedictum; Maledictus homo qui spem habet in homine. Cyprian. de Lapsis (sect. 7. edit. Pamel. 14. Goulart.)
dMinistri enim sunt, pro •udicibus haberi nolunt, spem in se pony exhorrescunt. August. in Evangel. Johan. tract. 5.Ministri enim sunt, pro •udicibus haberi nolunt, spem in se poni exhorrescunt. August. in Evangel. Iohan. tract. 5.
eNo secundùm arbitrium hominum, sed secundùm arbitrium Dei. August. de Baptism. contra Donatist. lib. 3. cap. 18.
fChristus instituit Sacerdotes judices super terram cum eâ potestate, ut sine ipsorum sententiâ nemo post Baptismū lapsus reconciliari possit. Bellarm. de Poenit. lib. 3. cap. 2.Christus instituit Sacerdotes iudices super terram cum eâ potestate, ut sine ipsorum sententiâ nemo post Baptismū lapsus reconciliari possit. Bellarm. de Poenit. lib. 3. cap. 2.
Whether the Ministers of the Gospel may be accounted Judges in some sort, we will not much contend: for we dislike neither that saying of S. Hierome, that hhaving the keys of the kingdom of heaven, they judge after a sort before the day of judgement; nor that other of S. Gregory, that the Apostles, & such as succeed them in the government of the Church, iobtain a principality of judgement from above, that they may in Gods stead ⟨p. 147⟩retain the sins of some, and release the sins of others. All the question is, in what sort they do judge, and whether the validity of their judgement do depend upon the truth of the conversion of the penitent: wherein if our Romanists would stand to the judgement of S. Hierome or S. Gregory (one of whom they make a Cardinal, and the other a Pope of their own Church) the controversy betwixt us would quickly be at an end. For S. Hierome, expounding that speech of our Saviour, touching the keys of the kingdom of heaven, in the sixteenth of S. Matthew; kThe Bishops and Priests, saith he, not understanding this place, assume to themselves somewhat of the Pharisees arrogance: as imagining, that they may either condemn the innocent, or absolve the guilty; whereas it is not the sentence of the Priests, but the life of the parties that is inquired of with God. In the book of Leviticus we read of the Lepers, where they are commanded to show themselves to the Priests, and if they shall have the leprosy, that then they shall be made unclean by the Priest. not that the Priests should make them leprous and unclean, but that they should take notice who was a leper and who was not, and should discern who was clean and who unclean. Therefore as there the Priest doth make the leper clean or unclean; so here the Bishop or Priest doth bind or loose: not bind the innocent, or loose the guilty; but when according to his office he heareth the variety of sins, he knoweth who is to be bound and who to be loosed. Thus far S. Hierome.
Whether the Ministers of the Gospell may be accounted Iudges in some sort, we wil not much contend: for we dislike neyther that saying of S. Hierome, that hhaving the keyes of the kingdome of heaven, they judge after a sort before the day of judgement; nor that other of S. Gregory, that the Apostles, & such as succeed them in the governement of the Church, iobtaine a principalitie of judgement from above, that they may in Gods stead ⟨p. 147⟩retayne the sinnes of some, and release the sinnes of others. All the question is, in what sort they doe judge, and whether the validitie of their judgement doe depend upon the truth of the conversion of the penitent: wherein if our Romanists would stand to the iudgement of S. Hierome or S. Gregory (one of whom they make a Cardinall, and the other a Pope of their owne Church) the controversie betwixt us would quickly be at an end. For S. Hierome, expounding that speech of our Saviour, touching the keyes of the kingdome of heaven, in the sixteenth of S. Matthew; kThe Bishops and Priests, saith he, not understanding this place, assume to themselves somewhat of the Pharisees arrogancie: as imagining, that they may either condemne the innocent, or absolve the guiltie; vvhereas it is not the sentence of the Priests, but the life of the parties that is inquired of vvith God. In the booke of Leviticus vvee reade of the Lepers, vvhere they are commanded to shew themselves to the Priests, and if they shall have the leprosie, that then they shall be made uncleane by the Priest. not that the Priests should make them leprous and uncleane, but that they should take notice who was a leper and who was not, and should discerne who was cleane and who uncleane. Therefore as there the Priest doth make the leper cleane or uncleane; so here the Bishop or Priest doth binde or loose: not binde the innocent, or loose the guiltie; but when according to his office hee heareth the variety of sinnes, hee knoweth who is to be bound and who to be loosed. Thus farre S. Hierome.
hQui claves regni coelorum habentes, quodammodo ante judicii diem judicant. Hieronym. epist. 1. ad Heliodorum.Qui claves regni coelorum habentes, quodammodo ante iudicii diem iudicant. Hieronym. epist. 1. ad Heliodorum.
iPrincipatum superni judicii sortiuntur, ut vice Dei quibusdam peccata retineant, quibusdam relaxent. Gregor. h•mil. 26. in Evangel.Principatum superni iudicii sortiuntur, ut vice Dei quibusdam peccata retineant, quibusdam relaxent. Gregor. h•mil. 26. in Evangel.
kIstum locū Episcopi & Presbyteri non intelligentes, aliquid sibi de Pharisaeorum assumunt supercilio: ut vel damnent innocentes vel solvere se noxios arbitrentur: cùm apud Deū non sententia Sacerdotum, sed reorum vita quaer•tur Legimus in Levitico de leprosis, ubi jubentur, ut ostendant se Sacerdotibus, & si lepram habuerint, tunc á Sacerdote immundi fiant: non quò Sacerdotes leprosos f•ciant & immundos: sed quò habeant notitiam leprosi & non leprosi, & possint discernere, qui mundus quive immundus sit. Quomodo ergo ibi leprosum Sacerdos mundum vel immundum facit: sic & hî alligat vel solvit Episcopus & Presbyter, non eos qui insontes sunt vel noxii, sed pro officio suo, cùm peccatorum audierit varietates, scit qui ligandus scit quive solvendus, Hieronym. commentar. in Matth. cap. 16.Istum locū Episcopi & Presbyteri non intelligentes, aliquid sibi de Pharisaeorum assumunt supercilio: ut vel damnent innocentes vel solvere se noxios arbitrentur: cùm apud Deū non sententia Sacerdotum, sed reorum vita quaer•tur Legimus in Levitico de leprosis, ubi iubentur, ut ostendant se Sacerdotibus, & si lepram habuerint, tunc á Sacerdote immundi fiant: non quò Sacerdotes leprosos f•ciant & immundos: sed quò habeant notitiam leprosi & non leprosi, & possint discernere, qui mundus quive immundus sit. Quomodo ergo ibi leprosum Sacerdos mundum vel immundum facit: sic & hî alligat vel solvit Episcopus & Presbyter, non eos qui insontes sunt vel noxii, sed pro officio suo, cùm peccatorum audierit varietates, scit qui ligandus scit quive solvendus, Hieronym. commentar. in Matth. cap. 16.
S. Gregory likewise in the very same place from whence the Romanists fetch that former sentence, doth thus declare in what manner that principality of judgement, which he spake of, should be exercised: being therein also followed step by step, by the Fathers of the Council of Aquisgran. lThe causes ought to be weighed, and then the power of binding and loosing exercised. It is to be seen, what the fault is, and what the repentance is that hath followed after the fault: that such as almighty God doth visit with the grace of compunction, those the sentence of the Pastor may absolve. For the absolution of the Prelate is then true, when it followeth the arbitrement of the eternal Judge. And this do they illustrate by that which we read in the Gospel of the raising of Lazarus, Joh. 11.44. that Christ did first of all give life to him that was dead by himself, and then commanded others to loose him, and let him go. mBehold (say they) the disciples do loose him being now alive; whom their Master had raised up being dead. For if the disciples had loosed Lazarus being dead: they should have discovered a stink more then a virtue. By which consideration we may see: that by our Pastoral authority we ought to loose those, whom we know that our Author and Lord hath revived with his quickening grace. The same application also do we find made, not only by nPeter Lombard, and other of the Schoolmen, but also by Judocus Clichtoveus, not long before the time of the Council of Trent. ⟨p. 149⟩oLazarus (saith Clichtoveus) first of all came forth alive out of the sepulchre, and then was commandment given by our Lord that he should be loosed by the disciples and suffered to go his way: because the Lord doth first inwardly by himself quicken the sinner, and afterwards absolveth him by the Priests ministry. For no sinner is to be absolved, before it appeareth that he be amended by due repentance, and be quickened inwardly. But inwardly to quicken the sinner, is the office of God alone, who saith by the Prophet: I am he that blotteth out your iniquities.
S. Gregory likewise in the very same place from whence the Romanists fetch that former sentence, doth thus declare in what maner that principalitie of iudgement, which he spake of, should be exercised: being therin also followed step by step, by the Fathers of the Councell of Aquisgran. lThe causes ought to bee weighed, and then the power of binding and loosing exercised. It is to be seene, what the fault is, and what the repentance is that hath followed after the fault: that such as almightie God doth visite with the grace of compunction, those the sentence of the Pastor may absolve. For the absolution of the Prelate is then true, when it followeth the arbitrement of the eternall Iudge. And this doe they illustrate by that which we reade in the Gospell of the raysing of Lazarus, Ioh. 11.44. that Christ did first of all give life to him that was dead by himselfe, and then commanded others to loose him, and let him goe. mBehold (say they) the disciples doe loose him being now alive; whom their Master had raysed up being dead. For if the disciples had loosed Lazarus being dead: they should have discovered a stinche more then a vertue. By which consideration vvee may see: that by our Pastorall authoritie vvee ought to loose those, vvhom vvee know that our Authour and Lord hath revived vvith his quickning grace. The same application also doe wee finde made, not onely by nPeter Lombard, and other of the Schoolemen, but also by Iudocus Clichtoveus, not long before the time of the Councell of Trent. ⟨p. 149⟩oLazarus (saith Clichtoveus) first of all came forth alive out of the sepulchre, and then was commandement given by our Lord that hee should be loosed by the disciples and suffered to go his way: because the Lord doth first inwardly by himselfe quicken the sinner, and afterwards absolveth him by the Priests ministerie. For no sinner is to be absolved, before it appeareth that hee be amended by due repentance, and bee quickned inwardly. But inwardly to quicken the sinner, is the office of God alone, who saith by the Prophet: I am he that blotteth out your iniquities.
lCaussae ergo pensandae sunt, & tunc ligandi atque solvendi potestas exercenda. Videndū est quae culpa, aut quae sit poenitentia secuta post culpam: ut quos omnipotens Deus per compunctionis gratiam visitat, illos Pastoris sententia absolvat. Tunc enim vera est absolutio praesidentis: cùm aeterni arbitrium sequitur Judicis. Gregor. in Evangel. homil. 26. Concil. Aquisgran. cap. 37.Caussae ergo pensandae sunt, & tunc ligandi atque solvendi potestas exercenda. Videndū est quae culpa, aut quae sit poenitentia secuta post culpam: ut quos omnipotens Deus per compunctionis gratiam visitat, illos Pastoris sententia absolvat. Tunc enim vera est absolutio praesidentis: cùm aeterni arbitrium sequitur Iudicis. Gregor. in Evangel. homil. 26. Concil. Aquisgran. cap. 37.
mEcce illum discipuli jam viventem solvunt: quem magister resuscitaverat mortuum. Si enim discipuli Lazarum mortuum solverent: foetorem magis ostenderent quàm virtutem. Ex quâ consideratione intuendum est: quòd illos nos debemus per pastoralem auctoritatem solver, quos auctorem nostrum cognoscimus per suscitantem gratiam vivificare. •idem ibidem. & El•gius Noviomens homil. 11. tom. 7: Bibliothec. Pa•r. pag. 248. edit. Colon.Ecce illum discipuli iam viventem solvunt: quem magister resuscitaverat mortuum. Si enim discipuli Lazarum mortuum solverent: foetorem magis ostenderent quàm virtutem. Ex quâ consideratione intuendum est: quòd illos nos debemus per pastoralem auctoritatem solvere, quos auctorem nostrum cognoscimus per suscitantem gratiam vivificare. •idem ibidem. & El•gius Noviomens homil. 11. tom. 7: Bibliothec. Pa•r. pag. 248. •dit. Colon.
nP. Lombard. lib. 4. Sent. dist. 18. lit. f. Alexand. de Hales, Summ. part. 4. quaest. 2•. membr. 1. &c.
oSed ante prodiit redivivus Lazarus ex s•pulchro, & deinde ut solveretur á discipulis & sineretur abire á Domino jussum est: quia peccatorem etiam consuetudine committendi reatus gravatū, priùs Dominus intrinsecus per seipsum vivificat, postea veró eundem per Sacerdotum ministeriū absolvit. Nullus quippe peccator absolvendus est, antequam per dignam poenitentiam correctus, & intrinsecùs appareat vivificatus. Vivificare autem interiùs peccatorē solius Dei munus est, qui per Prophtam dicit: Ego sum qui deleo iniquitates vestras. Clichtov. in Evangel. Joann. lib. 7. cap. 23. inter opera Cyrilli.
The truth therefore of the Priests absolution, dependeth upon the truth and sincerity of Gods quickening grace in the heart of the Penitent: which if it be wanting, all the absolutions in the world will stand him in no stead. For example, our Saviour saith: pIf ye forgive men their trespasses, your heavenly Father will also forgive you; but, if ye forgive not men their trespasses, neither will your Father forgive your trespasses. and in this respect (as is observed by Sedulius) qin other mens persons we are either absolved or bound:
— rgraviusque soluti
Nectimur, alterius si solver vincla negamus.
Suppose now, that a man who cannot find in his heart to forgive the wrong done unto him by another, is absolved here by the Priest from all his sins (according to the usual form of Absolution:) are we to think that what is thus loosed upon earth, shall be loosed in heaven? and that Christ, to make the Priests word true, will make his own false? And what we say of charity toward man, must much more be understood of the love of God and the love of righteousness: the ⟨p. 150⟩defect whereof is not to be supplied by the absolution of any Priest. It hath been always observed for a special difference betwixt good and bad men, that the one shated sin for the love of virtue, the other only for the fear of punishment. The like difference do our Adversaries make betwixt Contrition and Attrition: tthat the hatred of sin, in the one proceedeth from the love of God and of righteousness; in the other, from the fear of punishment. and yet teach for all this, that uAttrition (which they confess would not otherwise suffice to justify a man) being joined with the Priests Absolution, is sufficient for that purpose: he that was attrite being by virtue of this Absolution made contrite, and justified, that is to say, he that was led only by a servile fear, and consequently was to be ranked among disordered and evil persons, being by this means put in as good case for the matter of the forgiveness of his sins, as he that loveth God sincerely. For they themselves do grant, that xsuch as have this servile fear, from whence Attrition issueth, are to be accounted evil and disordered men, by reason of their want of charity: to which purpose also they allege that saying of Gregory, Recti diligunt te, non recti adhuc timent te.
The truth therefore of the Priests absolution, dependeth upon the truth and sinceritie of Gods quickning grace in the heart of the Penitent: which if it be wanting, all the absolutions in the world will stand him in no stead. For example, our Saviour saith: pIf yee forgive men their trespasses, your heavenly Father will also forgive you; but, if ye forgive not men their trespasses, neyther will your Father forgive your trespasses. and in this respect (as is observed by Sedulius) qin other mens persons we are eyther absolved or bound:
— rgraviusque soluti
Nectimur, alterius si solvere vincla negamus.
Suppose now, that a man who cannot find in his heart to forgive the wrong done unto him by another, is absolved here by the Priest from all his sinnes (according to the usuall forme of Absolution:) are wee to thinke that what is thus loosed upon earth, shall be loosed in heaven? and that Christ, to make the Priests word true, will make his owne false? And what wee say of charitie toward man, must much more be understood of the love of God and the love of righteousnesse: the ⟨p. 150⟩defect whereof is not to be supplyed by the absolution of anie Priest. It hath beene alwayes observed for a speciall difference betwixt good and bad men, that the one shated sinne for the love of vertue, the other onely for the feare of punishment. The like difference do our Adve•saries make betwixt Contrition and Attrition: tthat the hatred of sinne, in the one proceedeth from the love of God and of righteousnesse; in the other, from the feare of punishment. and yet teach for all this, that uAttrition (which they confesse would not otherwise suffice to justifie a man) being ioyned with the Priests Absolution, is sufficient for that purpose: he that was attrite being by vertue of this Absolution made contrite, and iustified, that is to say, hee that was led onely by a servile feare, and consequently was to be rancked among disordered and evill persons, being by this meanes put in as good case for the matter of the forgivenesse of his sinnes, as hee that loveth God sincerely. For they themselves doe graunt, that
pM•tth. 6.14, 15. &c. 18.35.
qIn aliorum personis aut absolvimur aut ligamur. Sedul. lib. 2. Paschalis Operis, cap. 11.
tFatemur enim perfectum odium peccati esse illud, quod ex amore Dei, justitiaeque procedit; & ideò dolorem, sive odium ex timore poenae conceptū, non Contritionem, sed Attritionē nominamus. B•llarm. lib. 2. de Poenitent. cap. 18.Fatemur enim perfectum odium peccati esse illud, quod ex amore Dei, justitiaeque procedit; & ideò dolorem, sive odium ex timore poenae conceptū, non Contritionem, sed Attritionē nominamus. B•llarm. lib. 2. de Poenitent. cap. 18.
uId. ibid.
xArgumentū recté probat eos, qui timorem servilem habeat, inordinatos ac malos esse &c. Id. ibid.Argumentū recté probat eos, qui timorem servilem habeat, inordinatos ac malos esse &c. Id. ibid.
But they have taken an order notwithstanding, that non recti shall stand recti in curiâ with them: by assuming a strange authority unto themselves of justifying the wicked (a thing, we know, that hath the curse of yGod and zman threatened unto it) & making men friends with God, that have not the love of God dwelling in them. For although we be taught by the word of God, that aperfect love casteth out fear; that we ⟨p. 151⟩bhave not received the spirit of bondage to fear again, but the spirit of adoption whereby we cry Abba, father; that mount Sinai (which cmaketh those that come unto it to fear and quake) dengendereth to bondage, and is to be cast out with her children, from inheriting the promise; & that ewithout love, both we our selves are nothing, and all that we have doth profit us nothing: yet these wonderful men would have us believe, that by their word alone they are able to make something of this nothing; that fear without love shall make men capable of the benefit of their pardon, as well as love without fear; that whether men come by the way of mount Sinai or mount Zion, whether they have Legal or Evangelical repentance, they have authority to absolve them from all their sins. as if it did lye in their power, to confound Gods Testaments at their pleasure, and to give unto a servile fear not the benefit of manumission only, but the privilege of adoption also; by making the children of the bondwoman children of the promise, and giving them a portion in that blessed inheritance together with the children of her that is free.
But they have taken an order notwithstanding, that non recti shall stand recti in curiâ with them: by assuming a strange authoritie unto themselves of iustifying the wicked (a thing, we know, that hath the curse of yGod and zman threatned unto it) & making men friends with God, that have not the love of God dwelling in them. For although we be taught by the word of God, that aperfect love casteth out feare; that wee ⟨p. 151⟩bhave not received the spirit of bondage to feare againe, but the spirit of adoption whereby wee cry Abba, father; that mount Sinai (which cmaketh those that come unto it to feare and quake) dengendreth to bondage, and is to be cast out with her children, from inheriting the promise; & that ewithout love, both we our selves are nothing, and all that we have doth profit us nothing: yet these wonderfull men would have us beleeve, that by their word alone they are able to make something of this nothing; that feare without love shall make men capable of the benefite of their pardon, as well as love without feare; that whether men come by the way of mount Sinai or mount Sion, whether they have Legall or Evangelicall repentance, they have authoritie to absolve them from all their sinnes. as if it did lye in their power, to confound Gods Testaments at their pleasure, and to give unto a servile feare not the benefite of manumission only, but the priviledge of adoption also; by making the children of the bondwoman children of the promise, and giving them a portion in that blessed inheritance together with the children of her that is free.
vvith great pondering of the matter and with great deliberation, after manie sighes and shedding of teares, after the prayers of the whole Church, pardon was so not denyed unto tr•e repentance, that Christ being to judge, no man should prejudge him. and a little before, speaking of the Bishop by whose ministerie this was done:
Magno pondere magnoque libramine, post multos gemitus effusionemque lachrymarū, post totius Ecclesiae preces, ita veniā verae poenitentiae non negari, ut judicaturo Christo nemo praejudicet. Ibid.
Aliquando enim ostendunt solutos vel ligatos, qui ita non sunt apud Deum: & poenâ satisfactionis vel excommunicationis interdum indignos ligant vel solvunt; & indignos sacramentis admittunt, & dignos admitti arcent. Sed intelligendum est hoc in illis, quorum merita solvi vel ligari postulant. Tunc enim sententia Sacerdotis iudicio Dei & totius coelestis curiae approbatur & confirmatur, cùm ita ex discretione procedit, ut reorum merita non contradicant. Quoscunque ergo solvunt vel ligant, adhibentes clavem discretionis reorum meritis, solvuntur vel ligantur in coelis, id est, apud Deum: quia divino iudicio Sacerdotis sententia sic progressa approbatur & confirmatur. Id. ibid. h. Vid Gabriel Biel, in eand. distinct. 18. quaest. 1. lit. b.
gIgitur in horum a•bitrio munus solvendi & ligandi, remittendi & retinendi peccata hominum, á Christo Domino, per Spiritum sanctum fuisse positum, liquido constat. Baron. An•al. tom. 1. an. 34. sect. 197.Igitur in horum a•bitrio munus solvendi & ligandi, remittendi & retinendi peccata hominum, á Christo Domino, per Spiritum sanctum fuisse positum, liquido constat. Baron. An•al. tom. 1. ann. 34. s•ct. 197.
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Sed ante prodiit redivivus Lazarus ex s•pulchro, & deinde ut solveretur á discipulis & sineretur abire á Domino jussum est: quia peccatorem etiam consuetudine committendi reatus gravatū, priùs Dominus intrinsecus per seipsum vivificat, postea veró eundem per Sacerdotum ministeriū absolvit. Nullus quippe peccator absolvendus est, antequam per dignam poenitentiam correctus, & intrinsecùs appareat vivificatus. Vivificare autem interiùs peccatorē solius Dei munus est, qui per Proph•tam dicit: Ego sum qui deleo iniquitates vestras. Clichtov. in Evangel. Ioann. lib. 7. cap. 23. inter opera Cyrilli.
such as have this servile feare, from whence Attrition issueth, are to be accounted evill and disordered men, by reason of their want of charitie: to which purpose also they alledge that saying of Gregory, Recti diligunt te, non recti adhuc timent te.
