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THey are the words of our Saviour, Iohn 20. 22. to the Apostles, and why they may not be continued to
their Successors, (who are to suc∣ceed in that office of the Ministe∣ry to the end of the world,) doth not yet appear; and 'tis possible, that the late offence taken against them to the disuse of them, may arise from a misapprehension of the sense of them; The Primates judgement of which I think fit to manifest, who in all his Or∣dinations, constantly observed them.
They consist of two clauses.
1. Receive the Holy Ghost. [ 1]
2. Whose sins thou forgivest, they are forgiven; and whose sins thou dost retain, they are retained.
1. For the first; (Receive the Holy Ghost) We do not here un∣derstand the sanctifying graces of the spirit: For the Apostles had received them before, in that they were bid by our Saviour, to
rejoyce, that their names were written in heaven (the evidence of which is, heaven wrot in the heart here) and had his witnesse, that they had believed, and had kept his word, for whom he had also also prayed in that sense; San∣ctifie them through thy truth, John 17.
And if this had been the gift, there had been no particular thing given to them, for all that will be saved, must in some mea∣sure partake of it. Rom. 8. 9. If any man have not the spirit of Christ, he is none of his.
And though it be the testimo∣ny of a good Christian, yet 'tis not a sufficient warrant for him, to take upon him the Ministery.
[ 2] 2. Again, it cannot be meant of the extraordinary gifts of the Holy Ghost, viz. Gifts of tongues,
&c. For in that sense the Holy Ghost was not yet given, till fifty dayes after. viz. the Feast of Pen∣tecost, but this was given upon the day of his Resurrection; So that a third sense must be had, which was the Primates, as followeth.
3. Receive the Holy Ghost] i. e. re∣ceive [ 3] Ministeriall power of offici∣ating and dispensing those sacred Ministrations, unto which the promise of the holy Spirit is annex∣ed, and through which, as the Con∣duit-Pipes, this holy water is conveyed; not so much meant for their own benefit, as the good of others; In this he gave them power as the Stewards of God, to be dispensers of holy and spi∣ritual things, to the benefit of such, over whom the Holy Ghost had made them overseers, which is accordingly attributed to the
Elders of Ephesus, whom S. Paul had ordained.
Mr. Hooker's glosse (in his Ec∣cles. Polit.) is accordingly; Receive the Holy Ghost, i. e. Accipite po∣testatem spiritualem, receive ghost∣ly, or spiritual Authority, in or∣der to the soules of men now to be committed to your charge; And if you mark the context, their Commission is here from the blessed Trinity; the Fa∣ther, and Sonne, in the verse before. As my Father hath sent me, so send I you. And in this verse, a reception of Authority from the third person, the Father sends, Matth. 9. 38. Chap. 10. 20. the Sonne, Ephes. 4. here the Holy Ghost, as Acts 20.
And so more fully thus. Re∣ceive the Holy Ghost, i. e. receive Authority from the Father, Son,
and Holy Ghost, for the efficaci∣ous preaching of the Word, and Administration of Sacraments, by and through which, the graces of the holy spirit in repentance, faith, forgivenesse of sins, and the like; are ordinarily wrought and confirmed to the hearers, and partakers of them: yet not ex∣cluding it from being a Prayer also, viz. that the person thus au∣thorized, might receive such a spiritual assistance in it.
Receive first by way of donation in the name of Christ, as to the office; and secondly, by way of impetration, as to the efficacious spiritual assistance of him in it, which the accustomed succeed∣ing prayer did confirm: which as it was in both senses frequently effectual by the mouth and hands of the Apostles, so hath it been
accordingly from age to age, in and by the Ministery succeeding, and therefore why may not the same form of words be used at their Ordination also.
Can we think this solemn re∣ception of the Holy Ghost, in that sense as hath been explain∣ed, was onely for the benefit of that age, and withdrawn totally again in the next.
That his being with them thus by his spiritual assistance, to the end of the world, was to deter∣mine with the death of the Apo∣stles; some of which, (as Saint Iames, Acts 12.) were not long after; No surely, this oyle poured upon their heads, descended fur∣ther then so, even to the skirts of their garments, in these dayes.
The third Chapter of the first Epistle to the Corinthians, hath
much in confirmation of this. In the third verse, Saint Paul styles the Minister ordained by Christ, his Amanuensis; ye are the Epi∣stle of Christ ministred by us, written not with ink, but with the Spirit of the living God. Christ the inditer, the Minister is as the hand of a ready writer; or the Spirit is as the ink, the Minister as the pen, through which 'tis diffused upon the flesh∣ly Tables of your hearts, and by saying us, he doth not appropri∣ate it to himselfe, but gives the like to Timothy ordained by him, which he continues in the sixth verse; God hath made us able Ministers of the New Testament, not of the letter, but of the spirit; as he calls the Word, the sword of the spirit (Ephes. 6.) com∣mitted into the hands of the Mi∣nistery,
so the whole office is cal∣led the Ministration of the Spirit, v. 8. the Ministration of righte∣ousnesse, v. 9. i. e. instrumental∣ly, be it that of Iustification, or Sanctification, by which he saith, it did exceed in glory that under the law; The shining of Moses face, the glory of the Temple, and vestments of the Priests were glorious, but yet had no glory in this respect, by reason of the glory which excelleth; for if that which is done away were glorious, how much more that which remaineth, is glorious. Now wherein lieth this glory, but in being by this Mi∣nistration, the Conduits through which the Spirit is conveyed, and received, or being (cap. 6. 1.) co-workers together with him of it, even as the glory of the latter Tem∣ple, by the presence of Christ
himselfe, is said to be greater then the former, though it had types of him in a more outward glorious lustre: 'tis therefore cal∣led v. 18. the glass of the glory of the Lord, by which we are changed in∣to the same Image from glory to glo∣ry, even as by the Spirit of the Lord.
Which as it rebukes the Contemners of the office of the Ministery, so it answers that frequent objection made against the use of these words, at the Or∣dination to it; viz. That the San∣ctifying graces of the spirit, were sometimes lacking both in the Ordainers transmitting, and ordai∣ned the recipients; It is answe∣red, the Transmission, or recepti∣on of the Holy Ghost here, is not meant in that sense, as to the rest∣ing of it in the persons them∣selves, but as the conveyers of it,
for the use and benefit of others, viz. through these Administra∣tions, which they are now by this authorized to performe.
And that it may be so, ye see it in Iudas, who by our Saviours Commission to him through prea∣ching, and baptizing, was the in∣strument accordingly of the trans∣ferring of it, (i. e. remission of sins, &c.) unto others, without parta∣king of it himself: our Saviour calls him a Devill, and a son of perdition, but yet in this Office, the Devils were subject to him; and he the means of dispossessing of others; like Noahs Carpen∣ters, who were instruments to save others, but were drowned themselves. 'Tis probable, Saint Paul, or some of the Apostles or∣dained Hymenaeus, and Phyletus, Phygellus, Hermogenes, and Dio∣trephas,
but as in neither of them doth there appear any sanctified grace of the spirit, so we do not read it caused any suspension of the vertue of their ministerial acts to the receivers, or that the Apostles gave order for any rei∣teration of them; personal faults, not voyding Acts of Office; and so, why should the like be a pre∣judice to it in these succeeding Ages? Receiving supposeth a gift, but 'tis as the giving of a summe to a Steward by his Lord, not to his own private use, but for the dispensing of it to the family.
And to say no more, there are some learned Interpreters, do apply that passage, 1 Iohn Chap. 2. 20. to an ordained Ministe∣ry; yee need not that any man teach you, but as the same anoin∣ting teacheth you all things, and
is truth;a 1.1 Beza's words upon the place, are these; the same anoint∣ing) he could not with a more cleare Testimony have adorned the Pa∣stors and Teachers, from whom they were instructed, and daily as yet are; then to say they were taught by the holy Ghost, & had bin formerly, &c. b 1.2 Piscators words are these, The anointing teacheth] i. e. the Ministry of the word, or the Holy Ghost efficacious by the preaching of the Gospel, wherefore the Ministery ought to be in a great esteem with us.
Ye see they do not understand by this Vnction, or anointing, sig∣nifying the Holy Ghost, an imme∣diate teaching, or inspiration, as by some Enthusiasme, but imme∣diately through the Ministery,
ordained for that end; by a Meto∣nymy (as they say) of the Ad∣junct; the oyntment, for the hand, which applyes it, or deli∣vers it to you, and the teaching you all things, is meant of all things necessary to salvation; the credenda, and agenda, which by the Ministery had bin so f••lly taught them, that they needed not to be taught by Saint Iohn again here.
If any shall object (as it hath been nnto me) that of Saint Au∣gustine, lib. 15. de Trinit. cap. 27. Quomodo ergo Deus non est qui dat Spiritum Sanctum, imò quan∣tus Deus est qui dat Deum? neque enim aliquis discipulorum ejus de∣dit Spiritum Sanctum, orabant quippe ut veniret in eos, quibus manus imponebant, non ipsi eum da∣bant, quem morem in suis praeposi∣tis etiam nune servet Ecclesia &c. i. e. How should not he be
God who gives the Holy Ghost? nay, how great a God who gives God? for neither any of his di∣sciples, gave the holy Ghost; they prayed indeed, that it might come upon those on whom they imposed hands, they did not give it themseles; which custom the Church now observes, &c.
1.* 1.3 In the words before these, he speaks of a double giving of the Holy Ghost by our Saviour, the one on earth after his resurrecti∣on, the other from heaven after his Ascension, upon the day of Pentecost; now in relation to the latter in those extraordinary gifts of the spirit, the words objected have their principal application, which doth not concern that we have in hand, which is only of the former being meant of successive ministerial authority, for the ordi∣narie dispensing of the office.
Secondly, whereas he saith, the Church hath observed that custome in imposition of hands, to pray for the persons reciving of it, hath bin formerly acknowledged to be one sense of that clause, viz. by way of impetration; Take the gift of the spirit, pro dono infuso, so we use the words per modum impe∣trationis, take it pro officio, so we use it, per modum collationis, mi∣nisterially conferring the power of executing the office of a Mini∣ster, & there is no contradiction, but that in the same act, there may meet a collation of the office with authority to execute, and an im∣petration for the persons receiving an assistance of the spirit in the executing of it, which, in the old in junction immediately follow∣ed, in a prayer, for the person or∣dained accordingly, so that the cu∣stome
and intention of our Church, is no other then what was in Saint Augustines time, not presuming to give the Holy Ghost in the latter sense, (only praying it might be given of God to him) but only in the former.
So much for opening of the first clause in ordination, Receive the Holy Ghost, which rightly un∣derstood, is not such a rock of of∣fence, as some have taken it to be, in the disuse of it.
The second clause is, whose sins thou forgivest, they are forgi∣ven, whose sins thou doest retain, they are retained. At which, as much, if not more offence hath been taken, then at the former, (as if it savoured of Popery) which •• shall give you the Primates sense of also. That it may be retain∣ed in ordination, and attributed
safely to the office of the Mini∣stery, without the least savour that way, which no man that knew him, and what Popery is, but will acquit him of the least grain of it.
Thus far it will be granted [ 1] by all sober persons.
1. The Ministers may be said to remit sins, by way of preparative to it; in being the instruments (by preaching the word of recon∣ciliation) to dispose men towards it in bringing them to repentance, whereby they are capable of it.
2. By way of Confirmation, in [ 2] exhibiting the seales of remission in the Sacraments, according as one well glosseth upon these words; 'Tis Gods act onely to for∣give sins, but the Apostles are said to do it;a 1.4 not simply, but because
they apply the means appointed of God for that end. viz. the word, and Sacraments; What is there more in forgivenesse of sins, then in reconciliation of God and man; now ye find this given to the Ministery. 2 Cor. 5. 18, 19. God was in Christ reconciling the world unto himself, not imputing their trespasses unto them, and hath committed unto us the word, or ministery of reconciliation. Gods act onely authoritate pro∣pria, by his own supreme au∣thority; the Ministers act po∣testate vicaria, as a substitute in Christs stead, and the word doth include the Sacraments also, as in our usual speech, the Letters Pattents doth the Seale affixed to them, as the Ministery, doth the whole ministerial office.
3. Declaratively in testifying
this grace of God, and declaring Gods good pleasure accordingly upon repentance unto the per∣son, like that of Nathan to Da∣vid, or Saint Peter to his Audi∣tory (Acts 3.) as Ferus saith,b 1.5 man doth not properly forgive sin, but doth declare, and certi∣fie that it is remitted of God, so that absolution received from man, is as much to say, behold my son, I certifie thee, that thy sins are forgiven thee. I declare unto thee that God is at peace with thee, (which I relate the rather out of him both for his being a writer of the Church of Rome, and that this passage is purged out of his book by them as erro∣neous, as may be seen by compa∣ring the Edition of Mentz, with
the Edition at Antwerp, 1559, and 1570) Which agrees with that in the Articles of Religion of Ire∣land, num. 71. God hath given power to his Ministers, not simply to forgive sinnes (which preroga∣tive he hath reserved only to him∣selfe) but in his name to declare and pronounce unto such as truly repent, and unfeignedly believe his Holy Gospel, the absolution, and remission of sins.
But that ye may the more fully understand the Primates Iudge∣ment in this point, whose authority prevails much with all good men, and how remote our Church is from that of the Papists in the use of those words in ordination, I shall give you some brief colle∣ctions out of that Answer of his to the Iesuite Malones challenge concerning this subject, and the
rather to satisfy the Reader, a∣gainst the injury, which (among others) Doctor Heylene hath done him in this, as if his judgement were opposite to the Doctrine of the Church of England.
First, the Primate complains of the wrong done by the Papists in charging us with denying any power to be left by Christ to the Priests, or Ministers of the Church, to forgive sins, being the formal words which our Church re∣quireth to be used in the Ordination of a Minister, and there states the question between them & us; That in the general, it was ever the do∣ctrine of our Church, that the prin∣cipal office of our Ministery is excer∣cised in the forgivenesse of sins, as the means, and end of it. The Question is of the manner of the execution, and the Bounds of it,
which the Pope, and his Clergy have enlarged beyond all measure of truth and reason.
We say, that to forgive sinnes properly, directly, and absolutely, is Gods propriety onely; Esay 43. 25. Psal. 32. 5. produced by our Saviour, Matth. 9. to prove his Deity, which is accor∣dingly averred by all antiquity.
But the Papists attribute as much to the Bishop of Rome, af∣firming,a 1.6 That in him there is a fulnesse of all graces, and he gives a full indulgence of all sins, that to him agrees that which we give to our Lord, that of his fulnesse, all we have re∣ceived; and not much lesse to the meanest Priest; viz. That his ab∣solution
is such a Sacramental Act, that it confers grace; actively, and immediately, and effects the grace of Iustification, that as the wind doth extinguish the fire, and dispell Clouds, so doth his absolution, sins, and by it Attrition becomes Con∣trition.
We do not take upon us any such soveraignty, as if it were in our power to proclaim warre, or conclude peace between God, and man, at our discretion; We re∣member we are but Embassadors, and must not go beyond our commission, and instructions. We do not take upon us thus to be Lords over Gods heritage, as if we had the absolute power of the Keyes. This were Popery in∣deed. No, we only acknowledge a Ministerial limited one, as Stew∣ards to dispense things accord∣ing
to the Will of our Masters, and do assent unto the observati∣on which Cyrill, Saint Basil, Am∣brose, Augustine, make upon these words of Ordination of the Apo∣stle; Receive the Holy Ghost, whose sins ye forgive, shall be forgiven. viz. That this is not their work pro∣perly, but the work of the Holy Ghost, who remitteth by them; for as St. Cyril saitha 1.7 who can free transgressors of the Law, but the Authour of the Law it self?b 1.8 The Lord (saith St. Au∣gustine) was to give un••o men the Holy Ghost, and he would have it to be understood, that by the Holy Ghost himselfe sins should be forgiven to the faithfull, what art thou O man, but a sick man? thou hast need to be healed; wilt thou be a Physi∣tian
to me, seek the Physitian toge∣gether with me:c 1.9 Saint Ambrose; Lo, by the Holy Ghost sins are forgiven; men bring but their Ministerie to it, they exercise not the Authoritie of any power in it.
Now having acquitted our Church of Poperie, in retaining these words in Ordination, the Pri∣mate proceeds in shewing the Mi∣nisters exercise of his function, in this particular; viz. Forgive∣nesse of sins in these four things. 1. Prayer. 2. Censures of the Church. 3. Sacraments. 4. The word preached.
1. Prayer, Iam. 5. 14, 15. If any be sick, let him send for the Elders of the Church, & let them pray over him, and if he have committed sins, they shall be forgiven him, and so
shewes it to have been the judge∣ment and practice of the Fathers and the ancientest of the School∣men, that the power of the Keyes in this particular, is much exer∣cised in our being petitioners to God; for the persons remission, not excluding the prayers of the whole Church in assisting them with theirs, for which cause in publick offences, S. Augustine ex∣horts men to shew their repen∣tance accordingly, that the Church might pray with the Minister for them, for the more sure imparting of the benefit of absolution. And that before Thomas Aquinas time, the form of absolution was by pray∣er for the partie, & that a learned man in his time found fault with that indicative form newly in∣troduced. Then the form being not, I absolve thee, but absolutio∣nem
& remissionem tribuat tibi omnipotens Deus, the Almighty God give unto thee absolution, and remission, &c. unto which the antient Ritualls of the Roman Church as the Greeke, (accord∣ing to that of Damascenes form, yet retained) doth agree; and 'tis the Primates observation, that the ancient Fathers never used any In∣dicative form, but alwaies prayer∣wise; as ye have heard, according to which were the ancient Litur∣gies of the Latine, and Greek Churches; howsoever the Popish Priests now stand so much upon it, that they place the very es∣sence and efficacie of that their Sacrament in it, in the first per∣son, and not in the third.
Indeed our Church, to shew it stood not upon forms, did in its Liturgie observe each. 1. In the
absolution after the general Con∣fession it is only declarative; At the communion 'tis in the form of a prayer, at the visitation of the sick, 'tis both Declarative, Op∣tative, and Indicative.
[ 2] 2. In the Censures of the Church, there is an exercise of this part of our function, which we maintain against the Montanists & Novatians, who deny any mini∣steriall power of reconciling of such penitents, as had committed heynous sins, and receiving them to the Communion of the faith∣full, which is contrary to that of Saint Paul, (as 'tis generally ex∣pounded by antiquity) Gal. 6. 1. If any man be overtaken in a fault, (i. e. in a scandalous one) you who are spiritual, restore (i. e. upon his repentance) such a one in the spi∣rit of meeknesse, as in the parti∣cular
of the Incestuous Corinthian, whom, as in the name and power of the Lord Iesus, he had bin excom∣municated, by Saint Paul, and the Elders there, so upon his repentance, he was in the same name, and by the same power re∣stored again, even by such, to whom was committed the Mi∣nistery of reconciliation, 2 Cor. 27. 10. &c. And indeed this loose∣ning of men, is generally by the Fathers accounted a restoring them to the peace of the Church, and admitting them to the Lords Table again, as is evident by their frequent expressions that way, which the Primate doth declare.
3. In the administration of the [ 3] Sacraments, which being a part of the Ministerie of reconciliation, and the Seales of the Promises must necessarily also have refe∣rence
to remission of sins, and so the ancient Fathers (of whom the Primate alleadgeth diverse) do hold, that as these words, whose sins ye remit, are remitted unto them, &c. are a part of our Com∣mission; so 'tis exercised by the Mi∣nisters of Christ in the Sacraments of Baptisme, and the Communion; yet so, that the Ministery only is to be accounted mans, and the power Gods; it being saith Saint Augustine,a 1.10 One thing to bap∣tize by way of Ministerie, another by way of power, which the Lord hath retained to himself, as to the Authority of remission of sins in it, according to that of Iohn Baptists distinction between the externall and internall Bap∣tisme, he baptized with the Bap∣tisme of water, to the remission of sins, but attributes that of bap∣tizing
with the Holy Ghost, to Christ onely.
4. In the word of God preach∣ed, [ 4] there is exercised this part of our function, in loosing men from their sins, being a speciall part of this Ministery of reconciliation, committed to us, as the Embassa∣dours of Christ here upon the earth for that end; sinners are said to be holden with the cords of their own sins, Prov. 5. 12. The Apostles (saith Saint Ierome) ac∣cording to their Commission gi∣ven them by their Master, Who∣soever you shall loose on earth, shall be loosened in heaven; (which beares the same sense with remit∣ting, and retaining of sins here,) a 1.11 Did loose those cords by the word of God, and Testimonies of Scripture, and exhortations unto vertuesb 1.12 Saint Ambrose saith
the same, that sins are remitted by the word of God; &c. And so calls the Levite, that interpreted the Law, a Minister of remission; As the Iewish Scribes, by taking away this key of knowledge, are said to shut up the Kingdom of heaven, so a Scribe fitted for the Kingdome of God in the Mi∣nistery, is a meanes by it to open the door of heaven to them, by being an instrument to open mens eyes, and to turn them from dark∣nesse to light, from the power of Satan to God, that they may re∣ceive forgivenesse of sius, &c. And by applying the word unto the consciences of their hearers, the Ministers of Christ did discharge that part of their function which concerns forgive∣nesse of sins; not only declara∣tively, but operatively; in as
much as God is pleased to use their preaching of the Gospel, as a meanes of conferring his spirit upon the sons of men, and of working of faith, and repen∣tance, whereby remission of sins is obtained: thus Iohn is said to have preached the Baptisme of re∣pentance, * 1.13 and to have given know∣ledge of salvation to the people, for the remission of sins: and Saint Iames, cap. 5. 20. saith, he that converts a sinner from the errour of his way, shall save a soule from death, and hide a multitude of sins. This hiding, or covering, is meant forgivenesse, as 'tis accor∣dingly set forth elsewhere. Rom. 4. 7. blessed is the man whose sins are forgiven,* 1.14 and whose iniquities are covered, &c. Now, is there not as much offence in saying Mini∣sters do save mens soules, or save
men from their sins, (the proprie∣ty of our Saviour) as to say they forgive them their sins, the turn∣ing men from their iniquities, is Gods act alone, according to the frequent prayer in the Prophets unto him first, yet in regard the word of reconciliation is commit∣ted to them as the ordinary meanes of it, by a usuall Trope of the Act of the agent given to the instrument, it is attributed unto them, of which might be given many instances, Timothy (1 Ep. 1. 4.) is said to save them that hear him, though there is but one Sa∣viour, because he preached the word of salvation, by which they were saved, (Acts 12. 14.) the word of God preached by the Apostles, is called by our Savi∣our, their word Iohn 17. 20. and that which is properly the work
of God, is called their worke, 1 Thes. 5. The Corinthians who believed by Saint Pauls Ministe∣ry are said to be his Epistle, i. e. the Epistle of Christ ministred by him, as ye have it expounded in the next verse following; And so, why may not forgivenesse of sins be said to be the work of the Ministers, i. e. the work of Christ ministred by them; being so far honoured, as to be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Coworkers together with him. Ac∣cording unto which is the judge∣ment of Dr. Ward, that Reverend and learned Professor of Divinity in Cambridge, in that determina∣tion of his, (in Comitiis an. 1637. mense Octob.) Potestas clavium extenditur ad remissionem culpae, where are many of the like obser∣vations, which I found inclosed in a letter unto the Primate, for
his approbation, where I find somewhat more then is in that which is printed. viz. 80. Sic ar∣gumentatur Alensis. part. 4. q. 21. membr. 1. Paris potestatis est in∣terius baptizare & à culpa mor∣tali absolvere. Sed Deus non de∣buit potestatem baptizandi inte∣rius communicare, ne spes ponere∣tur in homine, ergo pari ratione non potestatem absolvendi ab actu∣ali peccato, fundamentum hujus rationis habetur apud Cyprianum de lapsis.
And the like may be said of the binding part of their office called here, retaining of sins. Do we not read how the Ministers are sometimes brought in like those seven Angels in the book of the Revelation, which poure out the Vialls of Gods wrath upon the earth. Saint Paul saith, 2 Cor.
10. 6. he had vengeance in rea∣dinesse against all disobedience, yet vengeance is mine, I will repay, saith the Lord; what other sense can it be but this? he is said to be the inflicter, because he was in Christs name the denouncer? even as Ieremiah, (cap. 1. 10.) is said to be set over the Nations, and Kingdomes to pluck up, and to pull down, to destroy, and to root out; because God had put these words in his mouth, and was or∣dained by him as a Prophet to pronounce destruction to them accordingly, or as Ezekiel (cap. 43. 3.) is said to have destroyed the City, by being said to pro∣nounce destruction to it. The Primate observes, that we often meet with these speeches con∣cerning the Leprosie (which was a Type of the pollution of
sin) the Priest shall cleanse him, the Priest shall pollute him (Lev. 13.) according to the Hebrew, and the Greek version; and out ofa 1.15 Saint Ierom, that 'tis said, verse 44. the Priest with pollution, shall pollute him, not that he is the Author of his pollution, but that he declares him to be pol∣luted, and uncleane; whereupon the Master of the sentences, and others do observe,b 1.16 that in remitting, and retaining of sins, the Priests of the Gospel have the like power, and office, which the Priests of old had under the Law in curing the Le∣pers, who therefore accordingly may be said to forgive, and retaine sins, whilst they shew, and declare,
they are forgiven, or retained of Goda 1.17 So the Priests put the name of the Lord upon the children of Israel, and were commanded to blesse the people in saying, The Lord blesse thee: but it was the Lord himself that blessed them; according to the next words, and I will blesse them.
And thus in these four things, I leave it to be calmly considered of, if the Ministers have not power left them by Christ in relation to forgivenesse of sins, and with these limitations, whether that part of the old form of the words of Or∣dination, might not be continu∣ed also, which seems to me to be explained in the next following them; viz. And be thou a faithfull dispenser of the word, and Sacra∣ments, &c. (through both which the graces of the Holy Ghost,
and remission of sins are convey∣ed, and sealed) in the name of the Father, and of the Son, and of the Holy Ghost. According as in the words at the Communion used to the recipient, the former clause was added in Q. Elizabeths dayes, to give the more full sense of the latter. And let not any by this Moderate expression, extenuate the office of the Ministery, as Bel∣larmine would by this inferre, that any Lay-man, Woman, or Child, may absolve as well as the Minister, (as we have among our selves, too many of that judge∣ment.) For it consisteth not in speech, but in power, or Authori∣ty; he being as the officer of a King, Authorized to make Pro∣clamation of his pleasure: Eve∣ry man may speak one to another, to the use of edifying, but to them
is given, 1 Cor. 10. 16. power to edification, God hath made them able Ministers, not of the let∣ter, but of the Spirit. That from them it comes, 1 Thess. 1. 5. not only in word, but in power also; and in the Holy Ghost, and in much assurance; which accordingly hath been experimentally found; that howsoever another may from the Scripture shew as truly unto the penitent, what glad tidings are there intended to him; yet to drooping and doubting soules, it hath not been so efficacious, in quieting them, and giving satisfa∣ction to their consciences, either in sicknesse, death-bed, or other∣wise; as by the Ministery ordain∣ed, and commissionated for that end; That as 'tis their office to pray and exhort you in Christs stead to be reconciled unto God; so ha∣ving
listened to that Motion, and submitted your selves according∣ly; 'tis their office to declare, and assure unto you in Christs stead, that God is reconciled with you, All which appeares to be the an∣cient doctrine of the Church of England, by what is publickly de∣clared in the exhortation before the Communion to be read some∣times at the discretion of the Mi∣nister which is the recitd and ap∣proved by the Primate, as fol∣loweth.
And because it is requisite that no man should come to the holy Communion, but with a full trust in Gods mercy, and with a quiet conscience, therefore, if there be any of you, which by meanes aforesaid, (i. e. Private exami∣nation and confession of sinnes to God) cannot quiet his own
conscience, but requireth further Councell and Comfort, then let him come to me; or some other discreet, and learned Minister of Gods word, and open his grief, that he may receive such Ghostly Councel, Advice, and Comfort; as his Con∣science may be relieved; and that by the Ministery of Gods word, he may receive comfort, and the benefit of absolution, to the quiet∣ing of his conscience, and avoyd∣ing of all scruple, and doubtful∣nesse.
And now let the Reader judge if Dr. Heylene hath not cause to repent of his rash censure of the Primate, (in his late book p. 108.) as if in this part of his Answer to the Jesuite, he had (as he saith) in this particular, utterly subver∣ted, as well the doctrine of this Church, as her purpose in it, &c.
when those two arguments which himself urgeth, from the words of Ordination, and the ex∣hortation at the communion, are produced and defended by the Primate also. What would he have? he saith the doctrine of the Church of England is, that, The Priest doth forgive sins authorita∣tivè by a delegated, and commissio∣nated power committed to him from our Lord and Saviour, doth not the Primate say the same; that 'tis not only declarativè, but designativè, not only by way of informati∣on out of the word of God (as another understanding Christian may do) to the penitent, that his sins are pardoned, but he doth it authoritative, as having a power and commission from God to pronounce it to the party, and by the seale of the Sacrament to
assure the soule of the penitent, that he is pardoned of God, which no other man or Angel can do, ex officio, but the Mini∣ster of Christ, according to that of the Apostle; To us is commit∣ted the word of re••couciliation, this is the summe of the Primates judgement. He that would have more, must step over into the Church of Rome for it.
I shall only make a trial whe∣ther Doctor Heylene will so con∣clude against Mr. Hooker, as he hath against the Primate; who in his sixth book of Ecclesiasticall Policy, consents fully with him, where after his declaring, that for any thing he could ever ob∣serve, those Formalities which the Church of Rome do so esteem of, were not of such estimation, nor thought to be of absolute ne∣cessity
with the Ancient Fathers, and that the form with them was with invocation, or praying for the penitent, that God would be re∣conciled unto him, for which he produceth Leo, Ambrose,a 1.18 Ie∣rome, &c. p. 96. He thus declares his judgement, viz. As for the Mi∣nisterial sentence of private abso∣lution, it can be no more then a declaration what God hath done▪ it hath but the force of the Pro∣phet Nathan's absolution, God hath taken away thy sins, then which construction, especially of words judiciall, there is nothing more vulgar. For example, the Publicans are said in the Gospel to have justified God: the Iewes in Malachy to have blessed the proud man, which sin, and prosper; not that the one did make God righteous, or the other, the wicked
happy; but to blesse, to justifie, and to absolve, are as commonly used for words of judgement, or declarati∣on, as of true and reall efficacy; yea, even by the opi••ion of the Master of sentences, &c. Priests are authorized to loose and bind, that is to say, declare who are bound, and who are loosed; &c. Saint Ierome also, (whom the Master of the Sentences alledg∣eth) directly affirmeth, 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 sinnes, do but in the one judge how long we continue guil∣ty, and in the other declare when we are clear, or free. (Tom▪ 6. Comment. in 16. Mat.) So (saith Mr. Hooker,) when conversion by manifest tokens did seem effected,
Absolution ensuing, (which could not make) served onely to declare men innocent. p. 108. When any of ours ascribeth the work of re∣mission to God, and interprets the Priests sentence to be but a solemn declaration of that which God himselfe hath already per∣formed, they (i. e. the Church of Rome) scorne it. And so af∣ter much to this purpofe, he thus concludes. p. 113. Let it suffice to have shewen how God alone doth truly give, and private Mi∣nisterial absolution, but declare remission of sinnes. And thus I leave Mr. Hooker under Doctor Heylen's Censure, who hath alrea∣dy concluded, that forgivenesse of sins by the Priest, onely declara∣tivè, doth not come up to the do∣ctrine of the Church of England. Though the reason he gives, be∣cause
it holds, the Priest doth for∣give sins authoritativè, I do not see the force of, The former, sup∣posing the latter; for the Offi∣cer, whose place it is, solemnly to make Proclamation of the Kings pardon, doth it authorita∣tivè; nay, dares not do it, unlesse he were authorized accordingly. And so much for the Primates judgement of those words of Or∣dination. Receive the Holy Ghost, whose sins thou forgivest, are for∣given, whose sins thou retainest, are retained.
Eadem unctio) non pootuit luculentiore testimoni•• Pa∣stores & doctores ornare, à qui∣bus illi instituti f••erant, & quotidie ••dhuc instituebantur, quam quum ipsos diceret ab ipso Spiritu Sancto doceri, & jam antea esse doctos.
Piscator in loc. Vnctio docet] id est, ministerium verbi (i. e.) Spiritus Sanctus effica•• per praedicationem Evangelii, quare ministerium verbi in pre∣cio habendum est.
Answ.
Non simpli∣citèr sed quia adhibent media per q••uae Deus remittit pecca∣••a, haec autem▪ media sunt ••erbum & Sacramenta; ••er. in loc.
Non quod homo propriè remittet peccatum, sed quod ostendet & certificet adeò re∣miss••m, neque enim al••a est ab∣so••utio ab homine, (quam si di∣cat) E•• ti••i, certifico te, tibi remissa esse peccata, Annuncio tibi te habere Deum propit••um, &c. Ferus. lib 2. Comment. in Matth. cap. 9. edit. Mogu••t, 1559.
In summo P••ntifice esse pleni••ud••nem omnium grat••a∣rum, quia i••se solus confert ple∣nam indulgentiam omnium pec∣catorum & computet sibi quod de primo princi••e D••mino dici∣mus, quia de plenitudine ejus nos omnes accepimus, de Regim. Principum, lib. 3. cap. 10. inter opuscula Th••mae, num 20. activè & proximè efficit gratiam ju∣stificationis, ••t flatus extinguit ignem, & dissipat nebulas, sic absolutio sacerdotis pecca••a &c. Bell. de Sacram. lib••o 2. cap. 1. de poenitent. libro 3. cap. 2. Attritio virtute clavium fit contritio, Rom. Correctores Gloss. Gratiani de poenitent. du••t. 1. principio, &c.
Cui enim praevaricatores legis à peccato liberare licet, nisi legis ipsius autori. in Jo••. lib. 12. ••ap 56.
Datu••us erat Dmi••us hominibus Spi••itum Sanctum, ab ipso Spiri••u Sancto fidelibus suis dimitti peccata volebat in∣telligi; nam quid es h••m••, nisi ager sanandus, vis mihi esse me∣dicus, mecum quaere medicum. Homil. 23. Ex. 50.
Ecce per Spiritum San∣ctum peccata donantur, ••omi∣nes, ministerium suum exhibent, non jus alicujus potestatis exercent, (de Sp. Sanct.) lib. 3. cap. 10.
Aliud est baptiza••e per ministerium, aliud per p••••e∣statem & au∣theritat••m,
quos funes, & vincula, sol∣vunt Apostoli Sermone Dei, & testimoniis scripturae, & ex∣hortatione. lib. 6. Com∣ment. in Is. cap. 14.
Remj••••un∣tur peccata per Dei verbum, de Abel, & Cain. lib. 2. cap. 4.
Mark 1. 4.
Jer. 3••. 28.
••Conta∣minatione contaminabit eum, haud dubium, quin Sacerd••s non quo contaminati∣onis Author sit, sed quo osten∣dat eum contaminatum. Hieron. lib. 7. Esa. cap. 23.
In remit••endis vel re••i∣nendis pecca••is, id Iuris & Officii habent Evangelici sacerdotes, quod olim habebant. sub lege le∣gales in curandis leprosis. Hi er∣go peccata dimi••tunt vel re••i∣nent, dum dimissa adeo, vel re••entae, indicant & osten∣dant. Ponunt enim sacerdo∣tes nomen Domin•• super filios Israel, sed ipse benedixit, si••ut legitur in Num. Petr. Lomb. l. 4. sent. dist. 14.
Num. 6.
Sacerdos imponit manum subjecto, ••ed••∣tum Spiritus sancti invocat, & indicta in populum or ati∣one altari reconc∣il••at, &c. ad∣vers. Lucifer.