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fit down by the Conscience, but never upon it: And they are usually looked upon as poor Men do upon their not having Coach and Hortes, or as that knowledge is milled by Boys and Hinds which they never had;- it will be hard to make chem understand their Ignorance; it requires knowledge to perceive it ;, and therefore he that can perceive is, hath it not. But by this prefling the Coniçience with omissions, I do not mean recettions or distances from States of eminency or perfection : For although they may be used by the Minifters as an Instrument of Humility, and a Chattiser of too big a Confidence, yet that which is to be confefled and repented of, is omiffion of Duty in direct Instances and Matters of Commandment, or collateral and personal Obligations, and is especially to be considered by Kings and Prelates, by Governours and rich Perfons, by Guides of Souls and Presidents of Learning in publick charge, and by all others in their proportions.

10. The Ministers of Religion must take care that the Sick Man's Confession be as minute and particular as it can, and that as few Sins as may be, be intrusted to the general Prayer of Pardon for all Sins: For by being particular and enumerative of the variety of Evils which have disordered his Life, his Repentance is çisposed to be more pungent and affictive, and therefore more falutary and medicinal ; it hath in it more fincerity, and makes a better Judgment of the final Con. dition of the Man; and from thence it is certain the hopes of the Sick: Man can be more Confident and Reasonable. C11. The Spiritual Man that affifts at the Repentance of the Sick must not be inquisitive into all the Circumstances of the particular Sins, but be content with those that are direct Parts of the Crime, and aggravation of the Sorrow : Such as frequency, long abode and earnest Choice in acting, them ; violent Defires, great Expence, Scandal of others; Dishonour to the Religion, Days of Devotion ,, Religious Solemnities and Holy Places; and the Degrees of Boldness and Impudence, perfect Resolution, and the Habit. If the Sick Perfon be re-minded or inquired into concerning these, it may prove a

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eit: to good instrument to increase his Contrition, and per

feet his penitential Sorrows, and facilitate his Absolukooma

tion and the means of his Amendment. But the other

Circumstances as of the relative Person in the particiIgnore

pation of the Crime, the Measures or Circumstances of THETER

the impure action, the name of the injured Man or
Woman, the quality or accidental Condition, these.
and all the like, are but Questions springing from Cua:
riofity, and producing Scruple, and apt to turn into
many Inconveniences.

12. The Minister in this Duty of Repentance must

be diligent to observe conceniet

Nunc fi depositum non inficiteur amicus, cerning the Person that re- si reddat vererem cumi totâ ærugine follem,

pents, that he be not impo- Prodigiosa fides & Thuscis digna libellis. 1 muna sed upon by some one 'ex-*

Juven. Satz 13. ř. 60. cellent things that was remarkable in the Sick Man's Perlo

former Life. For there are some People of one good
thing. Some are Charitable to the poor out of kind-
heartedness, and the same good nature makes them!

eatie and compliant with drinking Perfons, and they und par die with Drink, but cannot live with Charity : And

their Alms it may be shall deck their Monument, or
give them the reward of loving Persons, and the poor
Man's thanks for Alms and procure many temporal
Blessings; but it is very sad that the reward should be
all (pent in this World. Some are really Just Persons
and punctual observers of their Word with Men, but
break their Promises with God, and make no fcruple.
of that. In these and all the like Cases the Spiritual
Man must be careful to Remark, that good proceeds from
an intire and integral Caufe, and evil from every Part:
That one Sickness can make a Man die; but he can-
not live and be called a sound Man without an entire
Health, and therefore, if any Confidence arifes upon
that Stock, so as that it hinders the ftri&ness of the
Repentance, it must be allay'd with the representment
of this fad Truth, That he who refervesi one evil in his
Choice, jhath chosen an evil Portion, and Colloquintida and
Death is in the Pot : And he that Worships the
God of Israel with a frequent Sacrifice, and yet up-
on the Anniversary will bow in the house of Venus,

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and loves to see the Follies and the Nakedness of Rim. mon, may eat part of the Flesh of the Sacrifice, and fill his Belly, but Thall not be refreshed by the holy Cloud arising from the Altar, or the Dew of Heaven descending upon the Mysteries.

13. And yet the Minister is to estimate, that one or more good things is to be an ingredient into his Fudgment concerning the fate of bis Soul, and the Capacities of hiş Restitution, and Admission to the Peace of the Church; And according as the excellency and usefulness of the Grace hath been, and according to the Degrees and the Reasons of its Prosecution, fo abatements are to be made in the Injudions and Impofitions upon' the Penitent. For every Virtue is a degree of approach to God: And though in respect of the acceptation it is equally none at all, that is, it is as certain a Death if a Man dies with one mortal Wound as if he had Twenty; yet in such Persons who have some one or more Excellencies, though not an entire Piety, there is naturally a nearer approach to the ftate of Grace, than in Persons who have done Evils, and are eminent for nothing that is good. But in making Judgment of such Persons, it is to be enquired into and noted accordingly, why the fick Person was so eminent in that one good thing; whether by choice and apprehension of his Duty, or whether it was a Virtue from which his state of Life ministred nothing to dehort or discourage him, or whether it was only a Consequent of his natural. Temper and Constitution. If the First, then it supposes him in the Neighbourhood of the state of Grace, and that in other things he was strongly tempted. The Second is a felicity of his Education, and an effect of Providence. The Third is a felicity of his Nature and a Gift of God in order to spiritual Purposes. But yet of 'every one of these Advantage' is to be made." If the Conscience of his Duty' was the principle, then he is ready formed to entertain all other Graces 'upon the same reason, and his Repentance must be made more 'fharp and penal; because he is convinced to have done against his Conscience in all the other parts of his Life; but

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the Judgment concerning his final State ought to be
more gentle, because it was a huge Temptation that
hindred the Man, and abused his Infirmity. But if
either his Calling or his Nature were the Parents of the
Grace, he is in the state of a moral Man, (in the just and
proper meaning of the Word) and to be handled ac-
cordingly : That_Virtue disposed him rarely well to
many other good Things, but was no part of the Grace
of Sanctification: And therefore the Man's Repentance
is to begin anew, for all that, and is to be finished in
the returns of Health, if God grants it; but if he de-
nies it, it is much, very much the worse for all that
sweet-natur'd Virtue.

14. When the Confession is made, the Spiritual Man
is to execute the Office of a Restorer and a Judge , in
the following particulars and manner.

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SECT. IV.
Of the ministring to the Restitution and Pardon,

or Reconciliation of the fick Perfon, by admini-
Atring the holy Sacrament.
F
any

Man be overtaken in a Fault, ye which are spiri- Gal. 6. I.
tual restore such a one in the Spirit of Meekness: That's
the Commision: And, Let the Elders of the Church pray James s.1g
over the fick Man ; and if he have committed Sins, they "s.
pall be forgiven him; that's the effect of his Power and
his Ministery. But concerning this, some few Things
are to be considered.

1. It is the Office of the Presbyters and Ministers of Religion to declare publick Criminals and scandalous Persons to be such, that when the Leprofie is declared, the Flock may avoid the Infection; and then the Man is excommunicate, when the People are warned to avoid the Danger of the Man, or to the reproach of the Crime, to withdraw from his Society, and not to bid him God Speed, not to eat and celebrate Synaxes and Church meetings, with such who are declared criminal and dangerous. And therefore Excommunication is in a very great part

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the Ae of the Congregation and Communities of the I Cor. sos, Faithful: And St. Paul said to the Church of the Co

rinthians, that they had infliéted the evil upon the in2 Cor. 2.6. cestuous Person, that is, by excommunicating him.

All the AAs of which are as they are subjected in the People, A'êts of Caution and Liberty; but no more Acts of direct proper Power or Jurisdition, than it was when the Scholars of Simon Magus left his Chair and went to hear St. Peter : But as they are Actions of the Rulers of the Church, so they are declarative Ministerial, and effective too by moral Caufality, that is, by Persuasion and Discourse , by Argument and Prayer, by Homily and material Representment, by reasonableness of Order and the super - induced Necessities of Men ; though not by any real change of State as to the Perfon, nor by diminution of his Right, or violence to his Condition.

2. He that Baptizes, and he that Ministers the holy Sacrament, and he that Prays, does holy Offices of great Advantage; but in these also, just as in the former,

he Exercises no jurisdiction or Homines in remissione peccatorum mi. Preheminence after the manner nisterium suum exhibent, non jus alicujus poteftatis exercent : Neque enim in of secular Authority: And the fuo fed in nomine Patris, Filii, & Spi- same is also true if he thould ritûs Sancti peccata diinittuntur. lsti ro

deny them.' He that refuseth gant, Divinitas donat. S. Amb. de Spir. S. 1. 3. c. 10.

to Baptize an indisposed Per

fon, hath by the consent of all Men no Power or Jurisdiction over the Unbaptized Man: And he that for the like Reason refuseth to give him the Communion, preserves the sacredness of the Mysteries, and does Charity to the indisposed Man, to deny that to him which will do him Mischief. And this is an A & of Separation, just as it is for a Friend or Physician to deny Water to an Hydropick Perfon, or Italian Wines to a Hectick Fever ; or as if Cato should deny to salute Bibulus, or the Cenfor of Manners to do countenace to a Wanton and a Vicious Person. And though this thing was expressed by Words of Power, such as Separation, Abstention, Excommunication, Deposition; yet these Words: we understand by the thing itself, which was notorious and

evident,

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