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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.