Works of Hooker, Book 6 · Part 5
Of Absolution of Penitents.
SIn is not helped but by being assecured of Pardon: It resteth therefore to be considered what warrant we have concerning Forgivenesse, when the Sentence of man absolveth us from Sinne committed against God. At the words of our Saviour, saying to the sick of the Palsey,Mat. 9 2. Mark. 5.22. Luc. 5. 25. Son, thy Sins are forgiven-thee, Exception was taken by the Scribes, who secretly reasoned against him, Is any able to forgive Sins, but only God? Whereupon they condemned his speech as blasphemy; the rest which believed him to be a Prophet sent from God, saw no cause wherefore he might not as lawfully say, and as truly, to whomsoever amongst them, God hath taken away thy Sins, as Nathan (they all knew) had used the very like speech; to whom David did not therefore impute blasphemy, but imbraced, as became him, the words of truth, with joy and reverence.
Now there is no Controversie, but, as God in that special Case did authorize Nathan, so Christ more generally his Apostles, and the Ministers of his Word, in his Name to absolve Sinners. Their power being equal, all the difference between them can be but only in this, that whereas the one had prophetical evidence, the other have the certainty, partly of Faith, and partly of Human experience, whereupon to ground their Sentence; Faith, to assure them of God's most graous Pardon in Heaven unto all Penitents, and touching the sincerity of each particular Parties repentance as much, as outward sensible tokens or signes can warrant.
It is not to be marvelled that so great a difference appeareth between the Doctrine of Rome and Ours, when we teach Repentance. They imply in the Name of Repentance much more than we do; We stand chiefly upon the due inward Conversion of the Heart, They more upon Works of external shew; We teach, above all things, that Repentance which is one and the same from the beginning to the World's end; They a Sacramental Penance, of their own devising and shaping: We labour to instruct men in such sort, that every Soul which is wounded with sin, may learn the way how to cure it self; They clean contrary would make all Soars seem incurable, unless the Priests have a hand in them.
Touching the force of whose Absolution they strangely hold,Ipsus poenitentis actio non est pars Sa. …amenti, nisi quatenus potestati Sacentorali subjucitur, & à Sacerdore dirig…ur vel jubetur. Bell, de Poen ….1. c.16. Christus instiruit Sacerdotes Judices super cerram cum es potestate, ut sine ipsorum sententis, nemopest B…prismum lapsus reconciliari pessit. Bell. l.3. ….1 De Poenit. Quod si posset ii sine Sacerdutum …ententia absolvi, non esset vera Christi promissio. Quaecutque &c. Bellarm. Ibid. that whatsoever the Penitent doth, his Contrition, Confession, and Satisfaction have no place of right to stand, as material parts in this Sacrament, nor consequently any such force as to make them available for the taking away of Sin, in that they proceed from the Penitent himself, without the privity of the Minister, but only, as they are enjoyned by the Minister's Authority and Power. So that no contrition or grief of heart, till the Priest exact it; no acknowledgement of Sins, but that which he doth demand; no Praying, no Fasting, no Alms, no Recompence or Restitution for whatsoever we have done, can help, except by him, it be first imposed. It is the Chain of their own Doctrine, No remedy for mortal sin committed after Baptism, but the Sacrament of Penance only; No Sacrament of Penance, if either matter or form be wanting; No wayes to make those Duties a material part of the Sacrament, unless we consider them, as required and exacted by the Priest. Our Lord and Saviour, they say, hath ordained his Priests, Judges in such sort, that no man which sinneth after Baptisme, can be reconciled unto God, but by their Sentence. For why? If there were any other way of Reconciliation, the very promise of Christ should be false in saying, Whatsoever ye binde on Earth, shall be bound in Heaven, and whose sins soever ye retain, are retained. Except therefore the Priest be willing, God hath by promise hampred himself so, that it is not now in his own power to pardon any man. Let him which is offended crave as the Publican did, Lord he thou merciful unto me a sinner; Let him, as David, make a thousand times his supplication, Have mercy upon me, O God, according to thy loving kindness; according to the multitude of thy compassions, put away mine iniquities. All this doth not help till such time as the pleasure of the Priest be known, till he have signed us a pardon, and given us, our quietus est. God himself hath no Answer to make but such as that of his Angel unto Lot, I can do nothing.
It is true, that our Saviour by these words, Whose Sins ye remit, they are remitted, did ordain Judges over our sinful Souls, gave them Authority to absolve from sin, and promise to ratifie in Heaven whatsoever they should do on Earth, in execution of this their Offices to the end that hereby, as well his Ministers might take encouragement to do their Duty with all Faithfulness, as also his People admonition, gladly, with all reverence, to be ordered by them; both parts knowing that the Functions of the one towards the other have his perpetual assistance and approbation. Howbeit all this, with two Restraints, which every Jurisdiction in the World hath; the one, that the practice thereof proceed in due order; the other, that it do not extend it self beyond due bounds, which bounds or limits have so confined penitential Jurisdiction, that, although there be given unto it power of remitting sinne, yet not such Soveraignty of Power, that no sin should be pardonable in man without it: Thus to enforce our Saviour's words, is as though we should gather, that because,Christus ordinarium suam parellarum in Apostolos translusit, ex…ran…linariam sibi rese ravir. Whatsoever Ioseph did command in the Land of Egypt, Pharaoh's grant is, it should be done; therefore, he granteth that nothing should be done in the Land of Egypt, but what Ioseph did command, and so consequently, by enabling his Servant Ioseph, to command under him, disableth himself to command any thing without Ioseph.
But by this we see how the Papacy maketh all Sin unpardonable, which hath not the Priests Absolution; except peradventure in some extraordinary case,Ordinaria enim remedia in Ecclesia ad remittenda peccara sune ab eo institura, Sacramenta: sine quibus peceara remittere Christus potest, sed extraordinari… & musto rarius hoc facit, quam per Sacramenta. Noluit igitur eos extraordinariis remissionis peccaterum considere, quae, & rara sunt & incerta, sed ordinaria, ut ira di cam, visibilia Sacramentorum quant ere remedia. Maldon. in Mat. 16.19. where albeit Absolution be not had, yet it must be desired.
What is then the force of Absolution? What is it which the act of Absolution worketh in a sinful man? doth it by any operation derived from it self alter the state of the Soul? Doth it really take away sin, or but ascertain us of God's most gracious and merciful pardon? The latter of which two is our assertion, the former theirs.
Mat. 9. 2. Mat. 2. 7. Luc. 5. 21.At the words of our Lord and Saviour Jesus Christ, saying unto the sick of the Palsie, Son, thy sins are forgiven thee, the Pharisees which knew him not to be Son of the living God, took secret exception, and fell to reasoning with themselves against him:Cypr. de saps. c. 4. Clem. Alex. Paedag li. 1 foreign. Is any able to forgive Sin but God only? The Sins (saith St. Cyprian) that are committed against him, he alone hath power to forgive, which took upon him our sins, he which sorrowed and suffered for us, he whom the Father delivered unto death for our offences. Whereunto may be added that which Clemens Alexandrinus hath, Our Lord is profitable every way, every way beneficial, whether we respect him as Man, or as God: as God forgiving, as Man instructing and learning how to avoid Sin. Esa. 43. 25For it is I, even I that putteth away thine Iniquities for mine own sake, and will not remember thy sins, saith the Lord.
Veniam peccatis quae in ipsum commissa sunt solus potest Ille largiri, qui peccara nostra potravir, qui pro nobis doluit, qoem Deus tralidir pro peccatis nostris.Now, albeit we willingly confess with Saint Cyprian, The Sinnes which are committed against him, he only hath power to forgive, who hath taken upon him our Sinnes, he which hath sorrowed and suffered for us, he, whom God hath given for our Offences. Yet neither did Saint Cyprian intend to deny the power of the Minister, otherwise then if he presume beyond his Commission to remit Sinne, where God's own will is it should be retained; For, against such Ablutions he speaketh, (which being granted to whom they ought to have been denyed, are of no validity;) and, if rightly it be considered, how higher causes in operation use to concur with inferiour means, his Grace with our Ministerie, God really performing the same, which Man is authorized to act as in his Name, there shall need for decision of this point no great labour.
To Remission of Sins, there are two things necessary; Grace, as the only cause which taketh away Iniquity, and Repentance as a Duty or Condition required in us. To make Repentance such as it should be, what doth God demand but inward sincerity, joyned with fit and convenient Offices for that purpose, the one referred wholly to our own Consciences, the other best discerned by them whom God hath appointed Judges in this Court.Victor de persecut. Van. dal. So that having first the promises of God for pardon generally unto all Offenders penitent; and particularly for our own unfeigned meaning, the unfallible testimony of a good Conscience, the sentence of God's appointed Officer and Vicegerent to approve with unpartial Judgement the quality of that we have done, and, as from his Tribunal in that respect; to assoil us of any Crime: I see no cause but that by the Rules of our Faith and Religion we may rest our selves very well assured touching God's most merciful Pardon and Grace, who, especially for the strengthening of weak, timerous and fearful mindes, hath so farr indued his Church with Power to absolve Sinners. It pleaseth God that men sometimes should, by missing this help, perceive how much they stand bound to him for so precious a Benefit enjoyed. And surely, so long as the World lived in any awe or fear of falling away from God, so dear were his Ministers to the People, chiefly in this respect, that being through tyranny, and persecution deprived of Pastors, the doleful rehearsal of their lost felicities hath not any one thing more eminent, than that Sinners distrest should not now know, how or where to unlade their Burthens. Strange it were unto me, that the Fathers, who so much every where extol the Grace of Jesus Christ, in leaving unto his Church this Heavenly and Divine power, should as men, whose simplicity had universally been abused, agree all to admire the magnifie and needless Office.
The Sentence therefore of Ministerial Absolution hath two effects: touching sin, it only declareth us freed from the guiltiness thereof, and restored into God's favour; but concerning right in Sacred and Divine Mysteries, whereof, through Sin we were made unworthy, as the power of the Church did before effectually binde and retain us from access unto them, so, upon our apparent repentance, it truly restoreth our Liberty, looseth and Chains wherewith we were tyed, remitteth all whatsoever is past, and accepteth us no less returned than if we never had gone astray.
For, in as much as the Power which our Saviour gave to his Church, is of two kindes; the one to be exercised over voluntary Penitents only, the other over such as are to be brought to Amendment by Ecclesiastical Censures, the words wherein he hath given this Authority, must be so understood as the Subject or Matter whereupon it worketh, will permit. It doth not permit that in the former kinde, (that is to say, in the use of Power over voluntarie Converts) to binde or loose, remit or retain, should signifie any other, than only to pronounce of Sinners according to that which may be gathered by outward signes; because really to effect the removal or continuance of Sinne in the Soul of any Offender, is no Priestly act, but a Work which farr exceedeth their Ability. Contrariwise, in the latter kinde of Spiritual Jurisdiction, which, by Censures, constraineth men to amend their Lives; It is is true, that the Minister of God doth then more declare and signifie what God hath wrought. And this Power, true it is, that the Church hath invested in it.
Howbeit, as other truths, so this hath by errour been oppugned and depraved, through abuse. The first of Name, that openly in Writing withstood the Churches Authority and Power to remit Sinne, was Tertullian, after he had combined himself with Montanists, drawn to the liking of their Heresie, through the very sowreness of his own nature, which neither his incredible skill and knowledge otherwise, nor the Doctrine of the Gospel it self, could but so much alter, as to make him savour any thing, which carried with it the taste of lenity. A Spunge steeped in Worm-wood and Gall, a Man through too much severity merciless, and neither able to endure, nor to be endured of any. His Book entituled concerning Chastity, and written professedly against the Discipline of the Church, hath many fretful and angry Sentences, declaring a minde very much offended with such as would not perswade themselves, that, of Sins, some be pardonable by the Keyes of the Church, some uncapable of Forgiveness; That middle and moderate Offences having received chastisement, may, by Spiritual Authority afterwards be remitted: but, greater Transgressions must (as touching Indulgence) be left to the only pleasure of Almighty God in the World to come: That as Idolatry and Bloodshed, so likewise Fornication and sinful Lust, are of this nature; that they, which so farr have fallen from God, ought to continue for ever after barred from access unto his Sanctuary, condemned to perpetual profusion of Tears, deprived of all expectation and hope to receive any thing at the Churches hands, but publication of their shame.Securitas delicti etiam libido di cju…. For, (saith he) who will fear to waste out that which he hopeth he may recover? Who will be careful for ever to hold that, which be knoweth cannot for ever be withheld from him? He which slackneth the Bridle to sinne, doth thereby give it even the spurr also. Take away fear, and that which presently succeedeth in stead thereof, is Licencious desire. Greater Offences therefore are punishable, but not pardonable by the Church. If any Prophet or Apostle be found to have remitted such Transgressions, they did it, not by the ordinary course of Discipline, but by extraordinary power. For they also raised the Dead, which none but God is able to do; they restored the Impotent and Lame men, a work peculiar to Jesus Christ; Yea, that which Christ would not do, because executions of such severity beseemed not him, who came to save and redeem the World by his sufferings, they, by their power, strook Elymas and Ananias, the one blinde, and the other dead. Approve first your selves to be, as they were, Apostles or Prophets, and then take upon you to pardon all men. But, if the Authority you have be only Ministerial, and no way Soveraign, over-reach not the limits which God hath set you; know, that to pardon capital Sin, is beyond your Commission.
Howbeit, as oftentimes the vices of wicked men do cause other their commendable qualities to be abhorred, so the honour of great mens vertues is easily a Cloak of their Errours: In which respect, Tertullian hath past with much less obloquy and reprehension than Novatian; who, broaching afterwards the same opinion, had not otherwise wherewith to countervail the Offence he gave, and to procure it the like toleration. Novatian, at the first, a Stoical Phylosopher (which kinde of men hath alwayes accounted Stupidity the highest top of Wisdom, and Commiseration the deadlyest sin) became by Institution and Study the very same which the other had been before through a secret natural Distemper upon his Conversion to the Christian Faith, and recovery from Sickness, which moved him to receive the Sacrament of Baptisme in his Bed. The Bishops, contrary to the Canons of the Church, would needs,Concil. Nor caesar. c. 12. in special love towards him, ordain him Presbyter, which favour satisfied not him, who thought himself worthy of greater Place and Dignity. He closed therefore with a number of well-minded men, and not suspicious what his secret purposes were, and having made them sure unto him by fraud, procureth his own Consecration to be their Bishop. His Prelacy now was able, as he thought, to countenance what he intended to publish, and therefore his Letters went presently abroad to sundry Churches, advising them never to admit to the Fellowship of Holy Mysteryes, such as had, after Baptisme, offered Sacrifice to Idols.
Secrat. l.4. c. 23.There was present at the Council of Nice, together with other Bishops, one Acesius a Novatianist, touching whose diversity in opinion from the Church, the Emperour desirous to hear some reason,Concil. Nuen. c. 30. Secrat. l. 1. c. 7. asked of him certain Questions: for Answer whereunto, Acesius weaveth out a long History of things that hapned in the Persecution under Decius; And of men, which to savelife, forsook Faith. But in the end was a certain bitter Canon, framed in their own School, That men which fall into deadly sin after holy Baptism, ought never to be again admitted to the Communion of Divine Mysteries: That they are to be exhorted unto Repentance; howbeit not to be put in hope that Pardon can be bad at the Priest's hands; but with God, which hath Soveraign Power and Authority in himself to remit sins, it may be in the end they shall finde Mercy: These Followers of Novatian, which gave themselves the Title of foreign, Clean, pure and unspotted men, had one point of Montanism more than their Master did professe; for amongst Sinnes unpardonable, they reckoned second Marriages, of which opinion Tertullian making (as his usual manner was) a salt Apology, Such is (saith he) our stony hardness, that defaming our Comforter with a kinde of enormity in Discipline, we dam up the doors of the Church, no less against twice-married men, then against Adulterers, and Fornicators. Of this sort therefore it was ordained by the Nycene Synod, that, if any such did return to the Catholick and Apostolick unity, they should in Writing binde themselves to observe the Orders of the Church, and Communicate as well with them, which had been often married, or had fallen in time of Persecution, as with other sort of Christian people. But further to relate, or, at all to refel the errour of mis-believing men, concerning this point, is not now to our present purpose greatly necessary.
The Church may receive no small detriment by corrupt practice, even there where Doctrine concerning the substance of things practised is free from any great or dangerous corruption. If therefore that which the Papacy doth in matter of Confessions and Absolution, be offensive, if it palpably serve in the use of the Keyes, howsoever, that, which it teacheth in general concerning the Churches power to retain and forgive sinnes be admitted true, have they not on the one side as much whereat to be abasht, as on the other wherein to rejoyce?
They binde all men upon pain of everlasting condemnation and death, to make Confessions to their Ghostly Fathers of every great offence they know, and can remember that they have committed against God. Hath Christ in his Gospel so delivered the Doctrine of Repentance unto the World? Did his Apostles so preach it to Nations? Have the Fathers so believed, or so taught? Surely Novatian was not so merciless in depriving the Church of power to Absolve some certain Offenders, as they in imposing upon all a necessity thus to confess. Novatian would not deny but God might remit that which the Church could not, whereas in the Papacy it is maintained, that what we conceal from men, God himself shall never pardon. By which over-sight, as they have here surcharged the World with multitude, but much abated the weight of Confessions, so the careless manner of their Absolution, hath made Discipline, for the most part, amongst them a bare Formality: Yea, rather a mean of emboldening unto vicious and wicked life, then either any help to prevent future, or medicine to remedy present evils in the Soul of man. The Fathers were slow, and alwayes fearful to absolve any before very manifest tokens given of a true Penitent and Contrite spirit. It was not their custom to remit sin first, and then to impose works of satisfaction, as the fashion of Rome is now, in so much that this their preposterous course, and mis-ordered practises hath bred also in them an errour concerning the end and purpose of these works. For against the guiltiness of sin, and the danger of everlasting condemnation thereby incur…ed, Confession and Absolution succeeding the same, are, as they take it, a remedy sufficient: and therefore what their Penitentiaries do think to enjoyn farther, whether it be a number of Ave-Maries dayly to be scored up, a Journey of Pilgrimage to be undertaken, some few Dishes of ordinary Diet to be exchanged, Offerings to be made at the shrines of Saints, or a little to be scraped off from Mens superfluities for relief of poor People, all is in lieu or exchange with God, whose Justice, notwithstanding our Pardon, yet oweth us still some Temporal punishment, either in this or in the life to come, except we quit it our selves here with works of the former kinde, and continued till the ballance of God's most strict severity shall finde the pains we have taken equivalent with the plagues which we should endure, or else the mercy of the Pope relieve us. And at this Postern-gate cometh in the whole Mart of Papal Indulgences so infinitely strewed, that the pardon of Sinne, which heretofore was obtained hardly, and by much suit, is, with them become now almost impossible to be escaped.
To set down then the force of this Sentence in Absolving Penitents; There are in Sinne these three things: The Act which passeth away and vanisheth: The Pollution wherewith it leaveth the Soul defiled;In peccaro, cria sunt; actio mala, interior moculo, & sequela. Bon. seut. l. …. al. 17. q. 3. 1 Joh. 3.4. Mat. 15. 19. And the Punishment whereunto they are made subject that have committed it. The act of Sin, is every deed, word, and thought against the Law of God. For Sinne is the transgression of the Law, and although the deed it self do not continue, yet is that bad quality permanent, whereby it maketh the Soul unrighteous and deformed in God's sight. From the Heart, come evil Cogitations, Murthers, Adulteries, Fornications, Thefts, false Testimonies, Slanders; These are things which defile a man. They do not only, as effects of impurity, argue the Nest no be unclean, out of which they came, but as causes they strengthen that disposition unto Wickedness, which brought them forth; They are both fruits and seeds of uncleanness, they nourish the root out of which they grow, they breed that iniquity, which bred them. The blot therefore of Sin abideth, though the act be transitory. And out of both ariseth a present debt, to endure what punishment soever the evil which we have done deserveth; an Obligation, in the Chains whereof Sinners, by the Justice of Almighty God, continue bound till Repentance loose them.Acts. 8. 23. Repent this thy Wickedness (saith Peter) unto Simon Magus, beseech God, that, if it be possible, the thought of thine heart may be pardoned; for I see thou art in the gall of bitterness, and in the bond of Iniquity.Prov. 5. 22. In like manner Solomon: The Wicked shall be held fast in the cords of his own sin.
Sacerdote opus Justifiae exerte…s in peccator…s cum eos just… poena ligaor, opus miserie…ediaecum de ea aliquod relaxant, vel Sacramentorum communioni concilia…r; alia opera in peccatores exercere nequ…unt. …r. l. 4. dis. 18.Nor doth God only binde Sinners hand and foot by the dreadful determination of his own unsearchable Judgment against them; but sometime also the Church bindeth by the Censures of her Discipline: So that when Offenders upon their Repentance are, by the same Discipline, absolved, the Church looseth but her own Bonds, the Chains wherein she had tyed them before.
Acts. 7. 60. Mich. 7. 19. 1 Cor. 6. 11. Tit. 3.…. Luc. 12. 5. Mat. 10. 28.The act of Sin God alone remitteth in that his purpose is never to call it to account, or to lay it unto mens charge; The stain he washeth out by the sanctifying Grace of his Spirit; And concerning the punishment of Sinne, as none else hath power to cast Body and Soul into Hell fire, so none power to deliver either besides him.
As for the Ministerial Sentence of private Absolution, it can be no more than a Declaration what God hath done; It hath but the force of the Prophet Nathan's Absolution, God hath taken away thy Sin: Than which construction, especially of words judicial, there is not any thing more vulgar. For example,2 Sam. 12. 13. Luc. 7. 17 Malach. 3.15. the Publicans are said in the Gospel to have justified God, The Jews in Malachi to have blessed Proud men, which sinne and prosper; not that the one did make God righteous, or the other the wicked happy: But to bless, to Justifie, and to Absolve, are as commonly used for words of Judgement, or Declaration, as of true and real efficacy; Yea, even by the opinion of the Master of Sentences;Sent. l. 4. li…. 12. It may be soundly affirmed and thought that God alone doth remit and retain Sinnes, although he have given Power to the Church to do both; But he one way, and the Church another. He only by himself forgiveth Sinne, who cleanseth the Soul from inward blemish, and looseth the Debt of Eternal death: So great a Priviledge he hath not given unto his Priests, who notwithstanding are authorized to loose and binde, that is to say, declare who are bound, and who are loosed. For albeit a man be already cleared before God, yet he is not in the Church of God so taken, but by the vertue of the Priests Sentence; who likewise may be said to binde by imposing Satisfaction, and to loose by admitting to the Holy Communion.
Hier. rom. 6. comment. in 16. Ma….Saint Hierom also, whom the Master of the Sentences alledgeth for more countenance of his own opinion, doth no less plainly and directly affirm; That as the Priests of the Law could only discern, and neither cause nor remove Leprosies; So the Ministers of the Gospel, when they retain or remit Sin, do but in the one judge how long we continue guilty, and in the other declare when we are clear or free. For there is nothing more apparent, than that the Discipline of Repentance, both Publick and Private, was ordained as an outward mean to bring men to the vertue of inward Conversion: So that when this by manifest tokens did seem effected, Absolution ensuing (which could not make) served only to declare men innocent.
But the cause wherefore they are so stiff, and have forsaken their own Master in this point, is, for that they hold the private Discipline of Penitency to be a Sacrament: Absolution an external sign in this Sacrament; the signs external of all Sacraments in the New Testament, to be both causes of that which they signifie, and signs of that which they truly cause.
To this opinion concerning Sacraments, they are now tyed by expounding a Canon in the Florentine Council, according to the former Ecclesiastical invention received from Thomas. For his device it was, that the mercy of God, which useth Sacraments as Instruments whereby to work, indueth them at the time of their Administration with supernatural force and ability to induce Grace into the Souls of men; Even as the Axe and Saw doth seem to bring Timber into that fashion which the minde of the Artificer intendeth. His Conceipt,Scot. sent. l. 4. s…lui. ad. 4. quaest. & quintam. Occam in 1. qe q…ant. Alias. quaest. 1. in 4. sent. Scotus, Occam, Petrus Alliacensis, with sundry others, do most earnestly and strongly impugn, shewing very good reason wherefore no Sacrament of the new Law can either by vertue which it self hath, or by force supernatural given it, be properly a cause to work Grace; but Sacraments are therefore said to work or conferr Grace, because the will of Almighty God is, although not to give them such efficacy, yet himself to be present in the Ministry of the working that effect, which proceedeth wholly from him, without any real operation of theirs such as can enter into men's Souls.
In which construction, seeing that our Books and Writings have made it known to the World how we joyn with them, it seemeth very hard and injurious Dealing, that Bellarmine throughout the whole course of his second Book aLutherani de hae re interdum irascribunt, ut vilcantur à Catholick non dissentire; interdum aurem aperissime sci ibunt contraris: at semper in eadem sententia maneut. Sacraments non habere immediate il…am efficientiam respecta gratiae, sed esse muda signa, …amen mediore aliquid efficere quatemus excitant & alunt fidem, quod ipsum non faciunt nisi repraesentando, ut Sacramenta per visum excitent fidem, quemadmodum praedicatio Verbi per audirum. Bellar…. de Sacr. in genere. l. 2. c. 2. Quaedam signa sunt Theories, non ad alium sinem instituta, quam ad significandum; alia ad significandum & efficiendum, quae ali… Practica dici possunt. Controrersia est inter nos & hare…eo…, quod illi faciant Sacramenta signae prioris generis. Quare si ostendere poterimus esse signa posterioris generis, obtinuianns …causam, cap. 8.De Sacramentis in genere, should so boldly face down his Adversaries, as if their opinion were, that Sacraments are naked, empty, and ineffectual signes; whererein there is no other force than only such, as in Pictures to stir up the minde, that so by theory and speculation of things represented, Faith may grow, Finally, That all the operations which Sacraments have, is a sensible and divine Instruction. But had it pleased him, not to hud-wink his own knowledge, I nothing doubt but he fully saw how to answer himself; it being a matter very strange and incredible, that one which with so great diligence hath winowedbS…mper memoria reperendum est Sacramenta nihil aliud quam instrumentales esse conserendae nobis graine causas. Calv. in Ant. coa. …ribl. sc. 7. c. 5. …iqui sine qui …egent Sacramentis con…i…eri gratiam quam figurane, illos inprobu…tur, ibid. can. …. his Adversarys Writings, should be ignorant of their minds. For, even as in the Person of our Lord Jesus Christ, both God and Man, when his human nature is by it self considered, we may not attribute that unto him, which we do and must ascribe as oft as respect is had unto both natures combined; so because in Sacraments there are two things distinctly to be considered, the outward sign, and the secret concurrence of Gods most blessed Spirit, in which respect our Saviour hath taught that Water and the Holy Ghost are combined, to work the mysterie of new birth; Sacraments therefore, as signs, have only those effects before mentioned: but of Sacraments, in that by God's own Will and Ordinance they are signs assisted alwayes with the power of the Holy Ghost, we acknowledge whatsoever either the places of the Scripture, or the Authority of Councels and Fathers, or the proofs and arguments of reason which he alledgeth, can shew to be wrought by them. The Elements and words have power of infallible signification, for which they are called Seals of God's Truth; The Spirit affixed unto those Elements and Words, power of operation within the Soul, most admirable, divine, and impossible to be exprest. For so God hath instituted and ordained that, together with due administration and receit of Sacramental signs, there shall proceed from himself, Grace effectual, to Sanctifie, to Cure, to Comfort, and whatsoever else is for the good of the Souls of Men. Howbeit this opinioncIsle modus non transcendit …ationem signi, cum Sacramentum norae legis non solum sigficent, sed ca…isent gratiam. part. 3. q. 61. act. 1. Alexan. par… …. q. 8. memb. 3. act. 15. 3. 1. & 1. Th…de vetir. q. 27. act. 3. Alliac. in quant. sent. 9. 1. Capt. in 4. d. 1. q. 1. Palud. …n. Perrar. lib. 4. cont. Gent. c. 57. Necesse est pon…te aliquam virturem supernaturalem in Sacramentis. Sers. 4. d. 1. q. 1. act. 4. Sacramentum consequirer spiritualem virtutem cum benedictione Christi, & applicatione Ministri ad usu… Sacrament. par. 3. q. 62. art. 4. Concil. Vistus Sacramentalis habet es…e t…arsiens ex uno in aliud & incomple…um, Ibidem. Ex Sacramentis duo consequntur in anima, unium est character. five aliquid ornarus; aliud, est gratis. Respectu primo, Sacramenta sunt c…tr aliquo modo efficientes, respecta sc…undo, sunt dispan…ntes Sacramenta e…uiam dispositionem al form…m ultimam, sed ultimam periectionem non inducunt. Sent. … …l. 1. art. …. Thomas rejecteth, under pretence that it maketh Sacramental Words and Elements to be in themselves no more than signes, whereas they ought to be held, as causes of that they signifie. He therefore reformeth it with this addition, that the very sensible parts of the Sacraments do Instrumentally effect and produce, not Grace, (for the Schoolmen both of these times, and long after, did, for the most part, maintain it untrue, and some of them unpossible, that sanctifying Grace should efficiently proceed but from God alone, and that by immediate creation, as the substance of the Soul doth) but the phantasie which Thomas had, was, that sensible things, through Christ's and the Priest's Benediction, receive a certain supernatural transitory force, which leaveth behinde it a kinde of preparative quality or beauty within the Soul, whereupon immediately from God doth ensue the Grace that justifieth.
Now they which pretend to follow Thomas, differ from him in two points: For first, they make Grace an immediate effect of the outward signe, which he for the dignity and excellency thereof was afraid to do. Secondly, Whereas he, to produce but a preparative quality in the Soul, did imagine God to create in the Instrument, a supernatural Gift, or hability; They confesse, that nothing is created, infused, or any way inherent, either in the Word, or in the Elements; nothing that giveth them Instrumental efficacy, but Gods mere motion, or application. Are they able to explain unto us, or themselves to conceive, what they mean when they thus speak?…lus Deus effie…t gratiam adeò quod nec Angelis, qui sum n…liores sensibilim… creaturis, hec emmunies, …ur. Sent. 4. d. 1. q. 1. art. 4. Eph. 3. For example, let them teach us, in the Sacrament of Baptisme, what it is for Water to be moved, till it bring forth Grace. The application thereof by the Minister is plain to sense; The force which it hath in the minde, as a moral instrument of Information, or Instruction, we know by reason: and by Faith, we understand how God doth assist it with his Spirit; Whereupon ensueth the Grace which Saint Cyprian did in himself observe, saying, After the bathe of Regeneration, having scowred out the stained foulnesse of former life, supernatural light had entrance into the Breast which was purified and cleansed for it: After that a second nativity had made another man, by inward receipt of the Spirit from Heaven; things doubtful began in marvellous manner to appear certain, that to be open which lay hid, Darknesse to shine like the clear light, former hardnesse to be made facility, impossibility casinesse: Insomuch as it might be discerned how that was earthly, which before had been carnally bred and lived, given over unto Sinnes; That now God's own, which the Holy Ghost did quicken.
Our Opinion is therefore plain unto every man's understanding. We take it for a very good speech which Bonaventure hath uttered in saying:Cir…n…um enim ne dunt n…is datu… corporalibus si…is ad laudeu…, sub…a h…mus h…norem Causae curanti & animae suscipienti. Heed must be taken that while we assigne too much to the bodily signes in way of their Commendation, we withdraw not the honour which is due to the Cause which worketh in them, and the Soul which receiveth them: Whereunto we conformably teach, that the outward signe applyed, hath of it self no natural efficacy towards Grace, neither doth God put into it any supernatural inherent Vertue: And, as I think, we thus farre avouch no more than they themselves confesse to be very true.
If any thing displease them, it is because we adde to these Premises another assertion; That, with the outward signe, God joyneth his Holy Spirit; and so the whole Instrument of God bringeth that to passe, whereunto the baser and meaner part could not extend. As for operations through the motions of signes, they are dark, intricate and obscure; perhaps possible, howbeit, not proved either true or likely, by alledging that the touch of our Saviour's Garment restored Health, Clay Sight when he applyed it. Although ten thousand such Examples should be brought, they overthrow not this one Principle; That, where the Instrument is without inherent, the Effect must necessarily proceed from the onelyonly Agents adherent power.…l. 18. Io. 9.
It passeth a man's conceit how water should be carried into the Soul with any force of Divine motion, or Grace proceed but merely from the influence of God's Spirit: Notwithstanding, if God himself teach his Church in this case to believe that which he hath not given us capacity to comprehend,Bel. de Sacr. in gen. l. 2. c. 1. how incredible soever it may seem, yet our Wits should submit themselves, and Reason give place unto Faith therein. But they yield it, to be no question of Faith, how Grace doth proceed from Sacraments; if in general they be acknowledged true instrumental Causes,Dicimus grati…m nan …reari à …eo, sed produci c… api…u …ine & poten…ia naturall animae, sicut ca…er e…atia quae pen…ca …ur in s…j…ct … talibus quae …uet apra n…ra ad sa cip endium acridem …. Allen de Sacr. in gen. c. 37. by the Ministry whereof men receive Divine Grace: And that they which impute Grace to the onelyonly operation of God himself, concurring with the external sign, do no lesse acknowledge the true efficacy of the Sacrament, then they that ascribe the same to the quality of the sign applyed, or to the motion of God applying, and so farr carrying it, till Grace be not created but extracted, out of the natural possibility of the Soul. Neverthelesse this last Philosophical imagination (if I may call it Philosophical, which useth the terms, but overthroweth the rules of Philosophy, and hath no Article of Faith to support it; but whatsoever it be) they follow it in a manner all, they cast off the first opinion, wherein is most perspicuity and strongest evidence of certain truth.
The Councel of Florence and Trent defining, that Sacraments contain and conferr Grace, the sense whereof (if it liked them) might so easily conform it self with the same opinion which they drew without any just cause quite and clean the other way, making Grace the issue of bare words, in such Sacraments as they have framed destitute of any visible Element, and holding it the off-spring as well of Elements as of Words, in those Sacraments where both are; but in no Sacrament acknowledging Grace to be the fruit of the Holy Ghost working with the outward signe, and not by it, in such sort, as Thomas himself teacheth;Tho. de Verit. q. 27. art. 3. resp. ad 16. Acts 8. 18. That the Apostles Imposition of Hands caused not the comming of the Holy Ghost, which notwithstanding was bestowed together with the exercise of that Ceremony; Yea, by it, (saith the Evangelist) to wit, as by a mean, which came between the true Agent and the Effect, but not otherwise.
Many of the Antient Fathers, presupposing that the Faithful before Christ had not till the time of his comming, that perfect Life and Salvation which they looked for, and we possesse, thought likewise their Sacraments to be but prefigurations of that which ours, in present, do exhibit: For which cause the Florentine Councel, comparing the one with the other, saith, That the old did onelyonly shadow Grace, which was afterward to be given through the passion of Iesus Christ. Quod ad circumcisionem sequebatur remissio, siebat ratione rei adjunctae, & ratione pacti divini, eodem plane modo quo non solum haeretici, sed etiam aliquot verustieres Scholastici voluerunt nova Sacramenta conferre gratiam. Allr de Sacr. in gen. c. 39. Bonaventura, Scotus, Durandes, Richardus, Occamus, Marcillus, Gabriel, volunt solum …cum producere gratiam ad praesentiam Sacramentorum. Bellarm. de Sacr. in gen. lib. 2. cap. 11. Purol nge probatiotem & tntiorem sententiam quae dat Sacramentis veram efficientiam. Primò, quia dectores passim docent. Sacramenta nor agere nisi priùs à Deo virtutem seubenedictionem seu sanctificationem accipiant, & reserunt, effectum Sacramentorum ad omnipotentiam Dei. & conserunt cum veris causis efficientibus. Secundò, quia non esset. diffe entia inter modum agendi Sacramentorum, & signorum Magicorum. foreign, quia tunc nonesset homo. Dei Minister, in ipia actione Sacramenti, sed ho nu praeberet signum actionesua, & Deus sua actione viso eo signo infunderet grat…n, …t e… unus oftendisua syngrapham Mercatoci, & ille dat pecunias. At Scriturae docent, quod Dews baptizae per hominem. Bellarm lib. 2. cap. 1….But the after-wit of latter daies hath found out another more exquisite distinction. That Evangelical Sacraments are causes to effect Grace, through motions of signes legal, according to the same signification and sense wherein Evangelical Sacraments are held by us to be God's Instruments for that purpose. For howsoever Bellarmine hath shrunk up the Lutherans sinews, and cut off our Doctrine by the skirts; Allen, although he terms us Hereticks, according to the usual bitter venom of his first style, doth yet ingenuously confess, That the old. School-mens Doctrine and ours is one concerning Sacramental efficacy, derived from God himself assisting by promise those outward signes of Elements and Words, out of which their School-men of the newer mint, are so desirous to hatch Grace. Where God doth work and use these outward means, wherein he neither findeth nor planteth force and aptnesse towards his intended purpose; such means are but signes to bring men to the consideration of his Omnipotent Power, which, without the use of things sensible, would not be marked.
At the time therefore when he giveth his Heavenly Grace, he applyeth, by the hands of his Ministers, that which betokeneth the same; nor only betokeneth, but, being also accompanied for ever with such Power as doth truly work, is in that respect, termed God's Instrument, a true efficient cause of Grace; a cause not in it self, but onelyonly by connexion of that which is in it self a cause, namely, God's own Strength and Power. Sacraments, that is to say, the outward signes in Sacraments, work nothing till they be blessed and sanctified by God.
But what is God's Heavenly Benediction and Sanctification, saving onelyonly the association of his Spirit? Shall we say that Sacraments are like Magical signes, if thus they have their effect? Is it Magick for God to manifest by things sensible what he doth, and to do by his most glorious Spirit really, what he manifesteth in his Sacraments? The delivery and administration whereof, remaineth in the hands of mortal men, by whom, as by personal Instruments, God doth apply signes, and with signes inseparably joyn his Spirit, and through the power of his Spirit work Grace. The first is by way of concomitance and consequence to deliver the rest also that either accompany, or ensue.
It is not here, as in Cases of mutual Commerce, where divers Persons have divers acts to be performed in their own behalf; a Creditor to shew his Bill, and a Debtor to pay his Money. But God and Man doe here meet in one Action upon a Third, in whom, as it is the work of God to create Grace, so it is his work by the hand of the Ministry to apply a sign which should betoken, and his work to annex that Spirit which shall effect it. The Action therefore is but one, God the Author thereof, and Man a Co-partner, by him assigned to work for, with, and under him. God the Giver of Grace, by the outward Ministery of man, so farr forth as he authorizeth man to apply the Sacraments of Grace in the Soul, which he alone worketh, without either Instrument or Co-agent.
Whereas therefore with us the remission of Sinne is ascribed unto God, as a thing which proceedeth from him only, and presently followeth upon the vertue of true Repentance appearing in man; that which we attribute to the vertue, they do not only impute to the Sacrament of Repentance; but, having made Repentance a Sacrament, and thinking of Sacraments as they do, they are enforced to make the Ministry of the Priests, and their Absolution a cause of that which the sole Omnipotency of God worketh.
And yet for my own part, I am not able well to conceive how their Doctrine, That human Absolution is really a cause out of which our Deliverance from Sinne doth ensue,Corc. T…id. Sess. 14. c. 4. can cleave with the Council of Trent, defining, That Contrition perfected with Charity doth at all times it self reconcile offenders to God, before they come to receive actually the Sacrament of Penance. How it can stand with those Discourses of the learned Rabbies, which grant,B…llarm de Poenit l. 2. c. 13. That whosoever turneth unto God with his whole heart, hath immediately his Sinnes taken away; That if a man he truly converted, his Pardon can neither be denyed nor delayed; It doth not stay for the Priest's Absolution, but presently followeth: Surely, if every contrite Sinner, in whom there is Charity, and a sincere conversion of Heart, have Remission of Sinnes given him, before he seek it at the Priest's hands; if reconciliation to God be a present and immediate sequel upon every such Conversion or Change: It must of necessity follow, seeing no man can be a true Penitent or Contrite, which doth not both love God, and sincerely abhor Sinne, that therefore they all before Absolution attain Forgivenesse; whereunto notwithstanding Absolution is pretended a Cause so necessary, that Sinne, without it, except in some rare extraordinary Case, cannot possibly be remitted. Shall Absolution be a Cause producing and working that Effect, which is alwayes brought forth without it, and had, before Absolution be thought of? But when they which are thus beforehand pardoned of God, shall come to be also assoiled by the Priest, I would know what force his Absolution hath in this case? Are they able to say here that the Priest doth remit any thing? Yet, when any of ours ascribeth the Work of Remission to God, and interpreteth the Priests Sentence to be but a solemn Declaration of that which God himself hath already performed, they scorn at it; they urge against it, that, if this were true, our Saviour Christ should rather have said, What is loosed in Heaven, ye shall loose on Earth, then as he doth, Whatsoever ye loose on Earth, shall in Heaven be loosed. As if he were to learn of us how to place his words, and not we to crave rather of him a sound and right understanding, lest to his dishonour and our own hurt we mis-expound them. It sufficeth, I think, both against their constructions to have proved that they ground an untruth on his speech; and, in behalf of our own, that his words without any such transposition, do very well admit the sense we give them; which is, that he taketh to himself the lawfull proceedings of Authority in his Name, and that the Act of Spiritual Authority in this case,Ha…c expositio, ego re …lai… vo, id est. Absolutum ostendo partim quidem vera est, non tamen perfecta. Sacramenta quippe nova legis non iclum significant, sed. efficiunt quod significant. Soto. sent. l. 4. dist. 14. q. 1. art. 3. is by Sentence to acquit or pronounce them free from sinne, whom they judge to be sincerely and truly penitent; which Interpretation they themselves do acknowledge, though not sufficient, yet very true.
Absolution, they say, declareth indeed; but this is not all, for it likewise maketh innocent; which addition, being an untruth proved, our truth granted, hath, I hope, sufficiency without it; and consequently our opinion therein, neither to be challenged as untrue, nor as unsufficient.
To rid themselves out of these Bryars, and to make Remission of Sinnes an effect of Absolution, notwithstanding that which hitherto hath been said, they have two shifts: At first, that in many Penitents, there is but Attrition of heart, which Attrition they define to be Grief proceeding from Fear without Love; and to these, they say,Atritio solum dicit dolorem propter poenas inferni; dum quis accedit attritus per gratiam Sacramentalem, sit contritus. Soto. sent. 4. dist. 14. q. 1. art. 1. Absolution doth give that Contrition whereby men are really purged from Sinne. Secondly, that even where Contrition or Inward Repentance doth cleanse without Absolution; the reason why it commeth so to passe, is,Dum accedit vere contri…us propter Deum, illa etiam contritio non est contritio, nisi quarenits prius natura informetur gratia per Sacramentum in voto. Soto, sent. 4. dist. 14. q. 1. art. 1. Because such Contrites intend and desire Absolution, though they have it not. Which two things granted: The one, that Absolution given, maketh them contrite that are not; the other, even in them which are contrite, the cause why God remitteth Sinne, is the purpose or desire they have to receive Absolution:Legitima contritio votum Sacramenti pro suo tempore debet inducere, atque ad… ò in virtute futuri Sacramenti peccata remittir. Id. art. 3. we are not to stand against a sequel so clear and manifest as this, that alwayes remission of Sinne proceedeth from Absolution either had or desired.
But should a reasonable man give credit to their bare Conceit, and because their Positions have driven them to imagine Absolving of unsufficiently-disposed Penitents, to be a real creating of further vertue in them, must all other men think it due? Let them cancel hence forward and blot out of all their Books,Tunc sententia Sacerdotis judicio Dei & torius coeiertis Curiae appro…atur, & confimatur, cum ita ex …iscretione procedit, ut reorum m…rita non contradicant. Sent. l. 4. d. 18. those old Cautions touching Necessity of Wisdome, lest Priests should inconsiderately absolve any man, in whom there were not apparent tokens of true Repentance; which to do, was, in Saint Cyprians Judgement,Non est periculosem sacerdoti dicere. Ego reabsolvo, illis so quibus sign… contritionis videt, quae sunt dolor de praeteritis, & proposirum de caetero non peceandi; alike, absol…re non debet. Tho. opuse. 22. Cypr. de lapsis. Pestilent Deceit and Flattery, not only not available, but hurtful to them that had transgrest; a frivolous, frustrate, and false peace, such as caused the unrighteous to trust to a lye, and destroyed them unto whom it promised safety. What needeth Observation, whether Penitents have Worthiness, and bring Contrition, if the words of Absolution do infuse Contrition? Have they born us all this while in hand, that Contrition is a part of the matter of their Sacrament; a Condition or Preparation of the Minde towards Grace to be received by Absolution in the form of their Sacrament? And must we now believe, That the Form doth give the Matter? That Absolution bestoweth Contrition, and that the words do make presently of Saul, David; of Iudas, Peter? For what was the Penitency of Saul and Iudas, but plain Attrition; horrour of Sinne through fear of punishment, without any long sense, or taste of God's Mercy?
Their other Fiction, imputing remission of Sinne to desire of Absolution from the Priest, even in them which are truly contrite, is an evasion somewhat more witty, but no whit more possible for them to prove. Belief of the World and Judgement to come, Faith in the Promises, and Sufferings of Christ for Mankinde, Fear of his Majestie, Love of his Mercy, Grief for Sin, Hope for Pardon, Suit for Grace; These we know to be the Elements of true Contrition: suppose that, besides all this, God did also command that every Penitent should seek his Absolution at the Priests hands; where so many Causes are concurring unto one effect, have they any reason to impute the whole effect unto one; any reason in the choyse of that one to pass by Faith, Fear, Love, Humility, Hope, Prayer, whatsoever else, and to enthronize above them all, A desire of Absolution from the Priest, as if in the whole work of Man's Repentance, God did regard and accept nothing but for and in consideration of this? Why do the Tridentine Council impute it to Charity, That Contrites are reconciled in Gods sight, before they receive the Sacrament of Penance, if desired Absolution be the true Cause?
But let this passe how it will; seeing the Question is not, What vertue God may accept in penitent Sinners, but what Grace Absolution actually given doth really bestow upon them.
If it were, as they would have it, That God regarding the Humiliation of a Contrite Spirit, because there is joyned therewith a lowly desire of the Sacrament of Priestly Absolution, pardoneth immediately, and forgiveth all Offences: Doth this any thing help to prove, that Absolution received afterward from the Priest, can more than declare him already pardoned which did desire it? To desire Absolution, presupposing it commanded, is Obedience: and Obedience in that Case is a Branch of the vertue of Repentance, which Vertue being thereby made effectual to the taking away of Sinnes without the Sacrament of Repentance, Is it not an Argument, that the Sacrament of Absolution hath here no efficacy, but the virtue of Contrition worketh all? For how should any Effect ensue from Causes which actually are not? The Sacrament must be applyed wheresoever any Grace doth proceed from it. So that where it is but desired only, whatsoever may follow upon Gods acceptation of this desire, the Sacrament, afterwards received, can be no cause thereof. A reatu mortis aeterae absolvitur homo à Deo per contritionem; manet autem reatus ad quandam poenam temporalem, & Minister Eccles… quicunque virtute clavium tollit reatum cui…dam partis poenae illius. Abul. in desens. per. 1. …. 7.Therefore the further we wade, the better we see it still appears, That the Priest doth never in Absolution, no not so much as by way of Service and Ministry, really either forgive them, take away the uncleanness, or remove the punishment of Sinne; but if the Party penitent come contrite, he hath, by their own grant. Absolution before Absolution; if not contrite, although the Priest should seem a thousand times to Absolve him, all were in vain. For which cause, the Antients and better sort of their School Divines, Abulensis, Alexander Hales, and Bonaventurt, Signum hujas Sacramenti est causa effectiva gratiae five remisstonis peccatorum, non simpliciter sicut ipta prima poenitentia, sed s…cundum quid; quia est causa efficaciae gratiae quà sit remissio peceati, quantum ad aliquem effectum in poenitente, ad minus quantum ad remissionem sequelae ipsius peccati, scillcet poenae. Alex. p. 4. …. 14. memb 2.ascribe the real abolition of Sinne, and eternal punishment, to the mere pardon of Almighty God, without dependency upon the Priests. Absolution, as a cause to effect the same. His Absolution hath in their Doctrine certain other effects specified, but this denyed. Wherefore having hitherto spoken of the vertue of Repentance required; of the Discipline of Repentance which Christ did establish; and of the Sacrament of Repentance invented sithence, against the pretended force of Humane Absolution in Sacramental Penitency;Porestas clavium propriè loquendo non se extendit supra culpam; ad illud quod obj…ct…s, To. 22. Quorum remiseritis pecatta: dicendum, quod vel illud de remissione dicitur quantum ad offensionem, vel solum quantum ad …enam. Bon se…t. l. …t. … …. 1. Ab aetema poena nul…o mul… solvit Sac…dos, sed à purgatoria…ueque hoc per se, sed per acciden…. quad cum in poenitente, virtute clarium, minu;tur …leb…cum poenae temporalis, non i…a acriter punie…ur in purgatorio sicur, si non esset absolutu…. Sent. l. 4. d. 1…. …. 2. Let it suffice thus far to have shewed how God alone doth truly give, the vertue of Repentance alone procure, and private Ministerial Absolution but declare, remission of Sinnes.
Now the last and sometimes hardest to be satisfied by Repentance, are our Mindes; and our Mindes we have then satisfied, when the Conscience is of guilty become clear. For, as long as we are in our selves privy to our own most hainous Crimes, but without sense of God's Mercy and Grace towards us, unlesse the Heart be either brutish for want of Knowledge, or altogether hardned by wilful Atheisme; the remorse of Sinne is in it, as the deadly sting of a Serpent. Which point since very Infidels and Heathens have observed in the nature of Sinne, (for the disease they felt, though they knew no remedy to help it) we are not rashly to despise those Sentences, which are the testimonies of their experience touching this point. They knew that the eye of a Man's own Conscience is more to be feared by evil doers, than the presence of a thousand Witnesses, in as much as the mouths of other Accusers are many wayes stopt, the ears of the accused not alwayes subject to glowing with contumely and exprobation; whereas a guilty Minde being forced to be still both a Martyr and a Tyrant it self, must of necessity endure perpetual Anguish and Grief; For, as the Body is rent with stripes, so the Minde with guiltiness of Cruelty, Lust, and wicked Resolutions. Which Furies brought the Emperour Tyberius sometimes into such perplexity, that writing to the Senate, his wonted art of dissimulation failed him utterly in this Case; And whereas it had been ever his peculiar delight so to speak that no man might be able to sound his meaning, he had not the power to conceal what he felt through the secret scourge of an evil Conscience, though no necessity did now enforce him to disclose the same. What to write, or how to write, at this present, if I know (saith Tyberius) let the Gods and Goddesses, who thus continually eat me, only be worse to me than they are. It was not his Imperial Dignity and Power, that could provide a way to protect him against himself; the fears and suspitions which improbity had bred, being strengthned by every occasion, and those Vertues clean banished, which are the only foundation of sound tranquility of minde. For which cause, it hath been truly said, and agreeably with all mens experience, that if the vertuous did excel in no other priviledge, yet farr happier they are than the contrary sort of men, for that their hopes be alwayes better.
Neither are we to marvel, that these things, known unto all, do stay so few from being Authors of their own woe.
For we see by the antient example of Ioseph's unkinde Brethren, how it commeth to remembrance easily when Crimes are once past, what the difference is of good from evil, and of right from wrong: But such consideration when they should have prevented Sinne, were over-match'd by inordinate desires. Are we not bound then with all thankfulnesse to acknowledge his infinite goodnesse and mercy, which hath revealed unto us the way how to rid our selves of these mazes; the way how to shake off that yoke, which no Flesh is able to bear; the way how to change most grisly horror into a comfortable apprehension of heavenly joy?
Whereunto there are many which labour with so much the greater difficultie, because imbecillity of minde doth not suffer them to censure rightly their own doings: Some, fearful lest the enormity of their Crimes be so unpardonable that no Repentance can do them good; some, lest the imperfection of their Repentance make it uneffectual to the taking away of Sinne, The one drive all things to this issue, whether they be not men that have sinned against the Holy Ghost; the other to this, what Repentance is sufficient to clear Sinners, and to assure them that they are delivered.
Such as by Error charge themselves of unpardonable Sinne, must think, it may be, they deem that unpardonable, which is not.
Our Saviour speaketh indeed of Blasphemy which shall never be forgiven: But have they any sure and infallible knowledge what that Blasphemy is? If not, why are they unjust and cruel to their own Souls, imagining certainty of Guiltiness in a Crime, concerning the very nature whereof they are uncertain: For mine own part, although where this Blasphemy is mentioned, the cause why our Saviour spake thereof, was, the Pharisees Blasphemy, which was not afraid to say,Mat. 21. 31. Mar. 3. 30. He had an unclean Spirit, and did cast out Spirits by the Power of Beelzebub; Neverthelesse I dare not precisely deny, but that even the Pharisees themselves might have repented and been forgiven, and that our Lord Jesus Christ peradventure might but take occasion at their Blasphemy, which, as yet, was pardonable, to tell them further of an unpardonable Blasphemy, whereinto he foresaw that the Jews would fall. For it is plain, that many thousands, at the first, professing Christian Religion, became afterwards wilful Apostates, moved with no other cause of revolt, but mere indignation that the Gentiles should enjoy the benefit of the Gospel as much as they, and yet not be burthened with the yoke of Moses his Law.
The Apostles, by Preaching, had won them to Christ, in whose Name they embraced, with great alacrity, the full remission of their former sinnes and iniquities; they received by the imposition of the Apostles hands,Acts 2. 38. that Grace and Power of the Holy Ghost whereby they cured Diseases, Prophecyed, spake with Tongues; and yet in the end, after all this they fell utterly away, renounced the Mysteries of Christian Faith, Blasphemed in their formal Abjurations that most glorious and blessed Spirit, the Gifts whereof themselves had possest; and by this means sunk their Souls in the Gulf of that unpardonable Sinne; whereof, as our Lord JESUS CHRIST had told them before hand, so the Apostle at the first appearance of such their revolt, putteth them in minde again, that falling now to their former Blasphemies, their Salvation was irrecoverably gone:Heb. …. 6. It was for them in this Case impossible to be renewed by any Repentance; because they were now in the state of Satan and his Angels; the Judge of quick and dead had passed his irrevocable Sentence against them.
So great difference there is between Infidels unconverted, and Backsliders in this manner fallen away, that always we have hope to reclaim the one, which only hate whom they never knew; but to the other which know and Blaspheme, to them that with more than infernal malice accurse both the seen brightnesse of Glory which is in him, and in themselves the tasted goodness of Divine Grace, as those execrable Miscreants did, who first received in extraordinary miraculous manner, and then, in outragious sort blasphemed the Holy Ghost, abusing both it and the whole Religion, which God, by it, did confirm and magnifie;Heb. 10. 2…. To such as wilfully thus sinne, after so great light of the Truth, and Gifts of the Spirit, there remaineth justly no fruit or benefit to be expected by Christ's Sacrifice.
For all other Offenders, without exception or stint, whether they be Strangers that seek accesse, or Followers that will make return unto God; upon the tender of their Repentance, the grant of his Grace standeth everlastingly signed with his blood in the Book of Eternal life. That which, in this Case over-terrifieth fearful Souls, is, a mis-conceit whereby they imagine every act which they doe, knowing that they doe amisse, and every wilful Breach or Transgression of God's Law, to be mere Sinne against the Holy Ghost, forgetting that the Law of Moses it self ordained Sacrifices of Expiation, as well for Faults presumptuously committed, as Things wherein men offend by Errour.
Now, there are on the contrary side others, who, doubting not of God's mercy towards all that perfectly repent, remain notwithstanding scrupulous and troubled with continual fear, lest defects in their own Repentance be a barr against them.
These cast themselves into very great,Jer. 6. 2…. Mich. 1 .c. 8, … Lameat. 2.18. and peradventure needlesse Agonies through mis-construction of things spoken about proportioning our griefs to our Sinnes, for which they never think they have wept and mourned enough; yea, if they have not alwayes a stream of Tears at command,Quam magna deliquimus, tam granditer …mus. A…to vu…neri diligens & longa medicina non desit; poenitentia crimine minor non sit. Cypr. de lapsis. Non levi agendum est contritione, ut debita illa redimantur, quibus mors aeterna debetur; nec transitoria opus est satisfactione pro malis illis, propt…r quae paratus est ignis aeternus. Euseb. Emissenus, vel potius Salv. f. 106. they take it for a heart congealed and hardned in sinne; when to keep the wound of Contrition bleeding, they unfold the circumstances of their Transgressions, and endeavour to leave nothing which may be heavy against themselves.
Yet, do what they can, they are still fearful, lest herein also they do not that which they ought and might. Come to Prayer, their coldnesse taketh all heart and courage from them with fasting; albeit their Flesh should be withered, and their Blood clean dryed up, would they ever the lesse object,Psal. 6.6. Mat. 12. 42. Acts. …. 31. What is this to David's humiliation? Wherein notwithstanding there was not any thing more than necessary. In works of Charity and Alms-deed; It is not all the World can perswade them they did ever reach the poor bounty of the Widdow's two Mites, or by many millions of Leagues come near to the mark which Cornelius touched; so farr they are off from the proud surmise of any Penitential Supererrogation in miserable wretched Wormes of the Earth.
Notwithstanding, for as much as they wrong themselves with over-rigorous and extreme Exactions, by means whereof they fall sometimes into such Perplexities as can hardly be allayed; It hath therefore pleased Almighty God, in tender commiseration over these imbecillities of men, to ordain for their Spiritual and Ghostly comfort, consecrated Persons, which by Sentence of Power and Authority given from above, may, as it were, out of his very mouth ascertain timerous and doubtful mindes in their own particular, ease them of all their scrupulosities, leave them settled in Peace, and satisfied touching the Mercy of God towards them. To use the benefit of this help for the better satisfaction in such cases, is so natural, that it can be forbidden no man; but yet not so necessary, that all men should be in case to need it.
They me, of the two, the happier therefore that can content and satisfie themselves, by judging discreetly what they perform, and soundly what God doth require of them. For having that which is most material, the substance of Penitency rightly bred, touching signes and tokens thereof, we may affirm that they do boldly, which imagine for every offence a certain proportionable degree in the Passions and Griefs of Minde, whereunto whosoever aspireth not, repenteth in vain.
That, to frustrate mens Confession and Considerations of Sinne, except every Circumstance which may aggravate the same, be unript and laid in the Ballance, is a mercilesse extremity, although it be true, that, as near as we can, such Wounds must be searched to the very bottom. Last of all, to set down the like stint, and to shut up the doors of Mercy against Penitents which come short thereof in the devotion of their Prayers, in the continuance of their Falls, in the largeness and bounty of their Almes, or in the course of any other such like Duties, is more than God himself hath thought meet, and consequently more than mortal men should presume to do.
That which God doth chiefly respect in mens penitency is their Hearts:Jer. …9. 13. Joel 2. 12. The Heart is it which maketh Repentance sincere, Sincerity that which findeth favour in God's sight, and the favour of God that which supplyeth by Gracious acceptation whatsoever may seem defective in the faithful, hearty, and true Offices of his Servants.
Chrys. de repar. laps. lib. ad Theodor. Deposit. dist. 3. c. Talis.Take it (saith Chrysostome) upon my credit, Such is God's merciful inclination towards men, that repentance offered with a single and sincere minde, he never refuseth, no, not although we be come to the very top of Iniquity. If there be a will and desire to return, he receiveth, imbraceth, and omitteth nothing which may restore us to former happiness; yea, that which is yet above all the rest, albeit we cannot in the duty of satisfying him, attain what we ought, and would, but come farre behinde our mark, he taketh neverthelesse in good worth that little which we doe; be it never so mean, we lose not our labour therein.
The least and lowest step of Repentance in Saint Chrysostome's Judgement severeth and setteth us above them that perish in their Sinne; I therefore will end with Saint Augustine's Conclusion:Aug. in Ps. l. …. Lord, in thy Booke and Volume of Life all shall be written, as well the Least of thy Saints, as the Chiefest. Let not therefore the Unperfect fear; Let them onelyonly proceed and go forward.