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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