to care for none of these things and do drive the attenders from these judgment seats But if no disease be more deadly than sin and no law hath so powerful an avenger as God it will follow no ordinance to be more acceptable and necessary than that which reconciles the loft favour of God unto the transgressors of his laws Thou then whosoever thou art that disesteemest the power of God in the Ministery of his Priests be first without sin before thou cast the first stone against it and except thou beest exempted from common infirmities vilifie not these Physicians It is not the least of Satans subtilties to weaken this ordinance in many mens estimations as no useful institution of God but an usurpation of the Prelates serving more to establish their tyrannie over the peoples consciences than to quiet and pacifie them and as the Priests are too supercilious to prescribe so the people may be too superstitious to observe thus the Serpent by degrees hath brought this laudable practice first out of credit and next out of use for the most part and so highly that by many transported with impudence the Priest is questioned as Moses was by the Hebrew Quis te constituit Judicem Exod. 2.14 Who hath made thee a Prince and Judge over us though his intents be onely to part the fray betwixt God and the sinner and set them at peace as Moses betwixt his countrey-men And as Korah and his complices said to Moses and Aaron Ye rake too much upon you Numb 16.3 seeing all the congregation is holy and the Lord amongst them So is the Ecclesiastical Hierarchy traduced by our modern Schismaticks for Vsurpation Matth. 12.14 for Tyrannie for Lording it over Gods inheritance Are not all the Brethren Saints why do you Prelates then lift up your selves above them Saints let them be is there not principality amongst Saints as well as amongst Divils But are not all Gods people a royal Priesthood why do you Priests arrogate unto you any prerogative above your fellows to such tender ears the very name of absolution is odious and the keys themselves disliked because born cross-wise at Rome lest therefore such Monsieurs les Greffiers question us as the Scribes did our Saviour By what authority doest thou these things We will clear the coasts and evidence these disquisitions 1. what power is given unto the Priest in the matter of sin and therein whence this commission issueth and to whom it is directed 2. what are the acts and exercises thereof and wherewithall the same is executed 3. then of the properties thereof whether the Priests sentence be absoluâ—e and infallible and whether Ministerial and judicial 4. and lastly the abuses shall be parallel'd with the positive truth and thereby measured and discerned The first grant of this power unto man Of the Power of the keys Matth. 16.19 is the promise of Christ made unto Peter under the metaphor of the keys saying I will give unto thee the keys of the Kingdom of heaven and whatsoever thou stalt bind on earth shall be bound in heaven and whatsoever thou shalt loose on earth shall be loosed in heaven a power of great latitude and extent equivalent in the opinion of Saint Chrysostome as to give the places on his right and lest hand in his kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Matth. 16. Tom. 2. pag. 344. whereupon that Father questioneth but answereth himself how shall Christ give the power of the keys that hath not in his hands the placing of the seats thereby also demonstrating himself to be God in conferring that property power of remitting sins which appertaineth to God onely These termes are to be opened 1. what the keys mean 2. next how they are to be used under these words of binding and loosing 3. in the third place about what they arâ—â—â—oployed the object quicquid whatsoever 4. and lastly by whom Keys Tibi Dabo I will give unto thee For the first The holy Ghost compareth a sinners case to the estate of a person imprisoned the very termes of keys of opening and shutting seem to have relation as it were to the prison gate and the termes of binding and loosing as it were to the fetters and bonds as if sin were a prison and the case of sinners like theirs that are shut up whereupon the power given unto Christ as man Luke 4.18 was to preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission or deliverance to captives And keys imply a faculty to that person to whose custody they are committed as when Eliakim was invested into Shebnabs place Esay 22.22 it is said I will lay the key of David upon his shoulder which words seem to be lent unto the Apostle and by him applied unto our Saviour These things saith he that is holy Revel 3.7 that is true he that hath the key of David he that openeth and no man shutteth that shutteth and no man openeth with this difference the word house omitted in the latter Discrimen est quod illud videtur inferioris Ministri puta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idque tantùm in familia Davidis hoc supremi Gubernatoris atque quidem totius regni Brightman Apocalyps cap. 3.7 and that advisedly to distinguish betwixt the Type and the Truth Eliakim and Christ in Hem resideth regal power and despotical in Eliakim Ministerial and Oeconomical onely as steward of Davids house for that room he sustained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aben Ezra Thesaurarius super domum regalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4 1. 1. Clavis authoritatis solius Dei 2. Clavis excellentiae solius Christi as appeareth 2 King 18. By the delivering then of this key Peter was made not a Lord over Gods inheritance but a steward of the mysteries of God for our case was thus As Adam was exâ—led and shut out of Paradise so are sinners from heaven and as Paradise was shut against him so was heaven against them also sin being the embargo betwixt us and heaven Now what key shall siâ—ners find to open heaven gate God hath a commanding key who onely hath authority to forgive sin against whom it is committed and so often as a sinner is pardoned so often is heaven opened this key God keeps to himself 2. Christ hath an excellent key which openeth where no man shutteth for by his merits hath this Angel of the Covenant like Peters Angel loosed our bands Acts 12.7 and set open the Prison doors enlarging the Captives and not them onely but the Palace doors Heb. 10.19 Sanguis Christi clavis Paradisi Tert. for by the bloud of Jesus we have boldness to enter into the holiest and elegantly it was said by Tertullian his bloud is the key of Paradise 3. The Apostles had an Oeconomical key as stewards in the Lords house 3. Clavis Ministerii for in Princes Courts the key is the ensign of that Office because unto
consistory as the Canonists say God and the Pope have My God will I trust with my sinnes upon whom I trust and if sin be my way to him will I commit it to the Spring-head will I have recourse for mercy where the stream flows the fuller and the clearer He is my Physician Ille Medicus est vulnera igitur illi exponamus ille laesus est offensus ab illo pacem petamus ille est cordium cognitor coram ipso corda nostra effundere properemus ille denique est qui peccatores vocat ad ipsum accederenè moremur Calvin Instit l. 13. cap. 4. Sect. 9. and to him will I open my wounds He is the party wronged with him will I make my peace He knoweth the very secrets of my heart before him then I will pour forth mine He it is that invites me a sinner unto him and to him will I hasten nor be slack at his call And this Confession of sin unto God is insisted upon by the Rabbins in the book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Dayes and in the chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the day of propitiations Dixit R. Isaac Veni vide quia mos saucti Dei benedicti non est sicut mos carnis sanguinis mos namque carnis sanguinis est quòd si homo offendit proximum suum quandóque placet eum verbis quandoque nequeat ipsum verbis tantùm placare mos autem Dei sancti benedicti non est sic bomo enim transgreditur transgressione tamen placat ipsum verbis sicut dictum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non solùm hoc sed etiam confert et bonitatem sicut consequentèr dictum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsitan dices vitulóâ—n culpae docet quid ad hoc dicendum sit id quod sequitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petrus Galat. de arcan â—ath verit lib. 8. cap. 8. is extant this passage R. Isaac said Come and see how the manner and custome of the Lord holy and blessed is not as the manner of flesh and bloud for the manner of flesh and bloud is that if a man have offended his neighbour sometimes he may please him with words and sometimes he cannot please him with words alone But the manner of the holy and blessed God is not so for in transgressing man transgresseth and yet pacifieth him with words as it is said Hosea 14 1. O Israel return unto the Lord for thou hast fallen by thy iniquity take with you WORDS and turn unto the Lord and not onely this but he conferreth mercy upon him as it is said in the words following Say unto him take away all our iniquity and receive us graciously Not onely this but the Scripture hath it as if he should offer calves in sacrifice as it is said afterwards So will we render the calves of our lips peradventure thou wilt say the Calves of sin that which followeth teacheth what is to be said to this I will heal their backsliding I will love them freely In which testimony we see that the calves of our lips are the confession of our sins that in confession our wounds are healed and we in God beloved So in Misdras Tehillim that is exposition of the Psalmes on the title of the hundred Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalme of Confession This is that which is written He that hideth his sins shall not prosper but he that confesseth and forsaketh them shall find mercy He that hâ—deth his sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est quod scriptum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 28. Qui abscondit peccata sua talis suit Saul cui dictum est 1 Reg. 15. Quae est vox harum ovium ipse autem respondit de Amalek adduxerunt eas Qui autem confitetur relinquit ea misericordiam confequetur talis suit David de quo dictum est 2 Reg. c. 12. Et dixit David ad Nathan peccavi Domino dixit Nathan ad David Dominus quoque transtulit peccatum tâ—um non morieris Pet. Gal. lib. 10. c. 13. such an one was Saul to whom it was said 1 Kings 15. What meaneth the bleating of these sheep but he answered they brought them away from Amalek But he that confesseth and forsaketh them shall finde mercy such an one was David of whom it was said 2 Kings 12. And David said unto Nathan I have sinned unto the Lord and Nathan said unto David the Lord also hath put away thy sin thou shalt not dye Instancing in two Kings of a diverse humour the one putting off his sins by collusion hath them charged upon him and the other charging himself by confession hath them put away Saul hid his sins it was but reason therefore he should find them David discovered his and therefore God so covered them in mercy as they were past finding out This then was the custome of the Law and the Prophets Under the Gospel the same custome hath continued the Prodigal son that express pledge and hostage for mercy did but resolve upon Confession to his dearest Father whose speed embracements and kisses prevented the vocal expression God who saw him afar off heard him also what he said (a) Luke 15.18 within himself and what he said to (b) 21. himself also The prodigal sinned against God to whom it is said against thee onely have I sinned Prodigus peccavit coram Deo cui soli dicitur Tibi soli peccavi c. tam citò veniam mâ—retur ut venienti adhuc longè posito occurrit Pater Ambr. lib. 2. de Poenit. cap. 4. and obâ—ained so speedy a paâ—don that while he was yet afar off and but on the way the Father meets him The poor Publican upon his confession fared as well putting up his supplication in the Temple Luke 18.13 14. the contents whereof were O God be merciful to me a sinner and went back to his house justâ—fied without making Confession to any other Ghostly Father but onely the Father of Spirits of whom Saint John giveth this assurance that if we confess our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 1.9 he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness why faithful and just rather then kind and merciful seeing forgiveness of sins proceedeth from his bounty not our deserving indeed it was his mercy to annex forgiveness to Confession and his justice to reward that which his mercy promised God is so gracious to promise pardon upon this condition that a sinner confess which condition performed God is faithful and just to make good his promise with actual forgiveness fail not thou him of confession and he will never fail thee of forgiveness Upon these grounds the Fathers direct a Penitent unto God esteeming the confession made unto him of so great value as they seem to make but small account of that which is made
they might be coheirs with him as learned Bâ—za conjectureth Add hereunto another reason to make the guilt of sin better known which is an obligation to punishment and an obstacle unto happiness now the key in opening the door doth put back the bolt and bar wherewithall it was held and God by the ministery of his Priests removes this bar and pardons this guilt which hath shut up the kingdome of heaven against us Absolution presupposeth binding as enlargement restraint Viâ—â—â—â— 1 Pecâ—â—â— 2 Proâ—â—â—â—â—â—â—catum we are then in the first place to distinguâ—sh betwixt the bonds of sin and the bonds for sin for with the bonds of his own sin is a sinner captiv'd this is the bondage and desert of sin and so is he bounden for his sins by the doom and sentence of Gods Ministers which is the punishment and Ecclesiastical censure 'T is the grace of God onely which looseth the bond of sin Dâ—us ipse soâ—â—â—t à pâ—â—â—ati mâ—â—uâ—a in â—tis caligiâ—◠〈…〉 biâ—â— Magistr lib. 4. dist 18. Esay 5.18 Prov. 5.22 and the power of the keys that absolveth from the censure The Prophet acquaints us with the cords of vanity and a cart-rope of sin implying the worse than Egyptian bondage of a sinner and the wise man who had great experience of these bonds saith his own iniquities shall take the sinner himself and he shall be holden with the cords of his sin God shall not greatly need any Lictors or Tormenters or to say bind him hand and foot Domino vinculis alioqui apparitâ—â—â—â—â— vel torto ibus qui cum ad suppliâ—â—◠〈◊〉 nil est opus 〈◊〉 suis ipse 〈…〉 â—â—â—tringatur quò minus poenam essâ—â—â—at Meâ—cer Comment in Prov. 5. for the sinners own offences shall perform that office and the knot fastening these bonds is the habit and custome the sinner hath gotten to do evil Non potest facilitâ—r opâ—rari bâ—â—â— proâ—â—â— habitum viâ—â—â—sum inclinantâ—m ad 〈◊〉 Lyra in Prov. 5. fast binding and fettering him from all good actions the weight whereof presseth so sore and the Chaines are so strong that the arme of God onely must alleviate the one and break the other in sunder These bonds Richardus maketh of two sorts culpable and penal by the first a sinner is bâ—und with the bonds of Captivity â—st oblâ—gâ—tion per quam hâ—â—o obligatur ad culâ—â—m 〈…〉 â—â—â—am in uno 〈◊〉 vâ—â—culo captiviâ—â—tâ—◠〈◊〉 altâ—â—â— debito damnaâ—â—◠〈…〉 potest qui 〈◊〉 â—â—â—ipotens â—â—â—tia potest Rich. de Clav. c. 2 3. and by the latter he is liable to the debt of eternal death both these oâ—ligations are upon him because sin is an offâ—nce against an eteâ—nal and infinite Deity and both these obligations he onely cancelleth that is omnipotent and can do all things Anoâ—â—er laiâ—th a threefold bond upon a sinner the bond of sin the bond of eternal punishment and the bond of satisfaction Peccans mortaliter statim ligatur 1. vinculo culpae ab hoc absolvit eum solus Deus 2. Vinculo poenae aeternae ubi Sacerdos absolvit id est absolutum ostendit 3. Vinculo satisfactionis ubi commutat poenam aeternam in temporalem Expos cum Gloss in Matth. 16. MS. in the first case God onely granteth absolution in the second the Priâ—st absolveth that is sheweth whom God hath absolved in the third the Priest absolveth by binding or by commutation freâ—ing the sinner from eternal pain and obliging him to satisfactory Penance The two former wayes we well allow of but are scrupulous concerning the latter by reason of the too much abused handling of satisfactions and commutations as not ignorant who it is that hath pacified his Fathers wrath and by whose stripes we are healed and that we receive not the grace of God by way of exchange but from the free charter of mercy though we hold it very reasonable that where any person is wronged or the Church scandalized satisfaction may justly be imposed and herein we distinguish betwixt the satisfaction of revenge and of expiation 1. Satisfaction expiatory is Satisfaction expiatory vindictive and propitiatory in Christ probatory in Christians when the sin is blotted out the sinner pardoned and God reconciled 2. and vindictive when the guilt remaineth the sinner is punished and God revenged the expiation was performed by him who trod the wine-press alone Christ Jesus The Revenge if eternal is executed upon such whose sins are not washed in the bloud of that Lamb. If temporary upon the Lords own servants not thereby to make an amends to the justâ—ce of God but to make an amendment in the Penitent For instance in David God put away his sin but not the sword that was unsheathed all his time Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tâ—mporary penance inflicted upon any either by the censure of the Church or voluntary by the delinquent himself In foro mundano peccata quatenus sunt contra bonum pacis publicae sub iciuntur potestati politiâ—ae per quam judicâ—ri poenis publicis puniri â—d beant in foro Ecclesiastico quatenus sunt offensa Dei saluti spirituali nocent subsunt potestati Ecclesiae Apol. pro jure Princip pag. 178. no more prejudiceth that plenary and expiatory satisfaction made by Christ to his Father for believing sinners than the just infliction of temporary punishment by the Magistrate upon Malefactors where a pardon may come from God and judgment be executed by the Magistrate for one and the same offence God himself both ratifying the temporal punishment and remitting the eternal Thus we have seen the obligations let us now come to the absolutions And herein we must carefully distinguish what God doth by himself and what he doth by his Minister what God hath in his own power from that power given by him to his Priests and the better to keep this distance we will lay down these assertions To forgive sins efficienter that is Assertion 1. to be the true and proper cause of Remission is a pretogative appertaining to God onely Absolution from sin then directly cometh from him alone Who is a God like unto thee that pardoneth iniquity therefore when Christ made bold with this power Esay 43.15 claiming the same by virtue of his Godhead the Scribes said within themselves Matth. 9.3 4. this man blasphemeth by usurpation upon the privilege of the most High for they held it no less than blasphemy for man to forgive sin which our Saviour denied not intimating withall that he might without blasphemy exercise that power who sustained in one person both God and man thereby saith Irenaeus did Christ both cure the man Peccata igitur remittens hominem quidem curavit semetipsum autem manifestè ostendit quis esset Irenae l. 5. adv haer cap. 7. and manifestly discover who he was And Chrysostome observeth that hereby Chrâ—st shewed himself to be God equal to his
aliquam negligentiam seu oblivionem vel malevolentiam abscondisti liberet te Deus ab omni malo hic in futuro conservet confirmet te semper in omni opere bono perducat te Christus Filius Dei vivi ad vitam siae fine manentem Confitentium Cerem antâ—q Colon. 1530. present and to come which thou hast committed before him and his Saints which thou hast confessed or by some negligence or evil will hast concealed God deliver thee from all evil here and hereafter preserve and confirm thee alwayes in every good work and Christ the Son of the living God bring thee to the life which remaineth world without end After this form are conceived all the Absolutions prescribed for use in the Liturgy of our Church as savouring of more modesty and less superciliousness and that none of Gods glory might be thought to cleave unto the Ministers fingers for instance In the general absolution upon the confession of sin at the entrance of Gods worship He pardoneth and absolveth all such as truly repent them of their sins Forms of Absolution in the Church of England and unfeignedly believe his holy Gospel wherefore we beseech him to grant us true repentance c. And after a general confession of sins premised by the Communicants the Minister or Bishop if present turning himself unto the people saith Almighty God our heavenly Father who for his great mercy hath promised forgiveness of sins to all such which with earnest repentance and true faith turn unto him have merey upon you pardon and forgive you all your sins strengthen and confirm you c. And at the visitation of the sick the sick party having confessed any weighty matter wherewith his conscience is troubled the Priest absolveth him after this sort our Lord Jesus Christ who hath left power to his Church to absolve all sinners which truly repent and believe on him of his great mercy forgive thee thine offences and by his authority committed unto me I absolve thee from all thy sins in the Name of the Father c. By all of which it is evident how much the Church attributeth to prayer and Divine authority in this ministration A third Ordinance whereby the Minister remitteth sins 3. By the Sacraments Sacrament a non excludimus quae verbo tanquam sigillo regio appâ—ndi solent Masar de Minister Anglic. l. 5. c. 10. pag. 635. Acts 2.38 Acts 22 16. â—ur Baptizatis si pâ—r hominem peccaâ—a dimiâ—â—i non licet in Baptismo utique remissio peccatorum omaium est Quid interest utrum per poenitentiam an per Lavacrum hoâ— jâ—s sibi datum sacerdotes vendicent unum in utroâ— Mâ—aistâ—rium est Ambr. l. 1. de Poen c. 7. is in dispensing the mysteries of God the holy Sacraments and these added to the word of God render the pardon under seal the more to confirm and quiet a distracted Conscience for of Baptisme it is evident Repent saith Peter and be baptized every one of you in the Name of the Jesus Christ for the remission of sins And now why tarriest thou saith Ananias unto Paul arise and be baptized and wash away thy sins And the Nicene Creed I believe one Baptisme for the remission of sins Upon which ground Saint Ambrose questioned the Novatians that baptized and yet acknowledged no power in the Church to remit sins Why baptize you if sins may not lawfully by man be forgiven assuredly in Baptism there is a pardon for all offences What difference is there whether Priests claim this power as given unto them in the reconciling of Penitents or in the washing of Baptisme The Ministery in both being one and the same So for the holy Eucharist that lively mirror of our Saviours passion wherein Christ is crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before our eyes wherein the Bread is broken and delivered in token that his body was broken and his merits given unto us wherein the Bloud of the new Testament is shed for many for the remission of sins Matth. 26.28 Now the virtue annexed to these Blessed Sacraments which are seals of the Promises of the Gospel as the Censures are of the threats is from God whose Sacraments they are and not from man who is but the Minister thereof From his side flowed the bloud and water and because both rise from that spring they have both this power Herein is no power for man where the grace of the Divine bounty prevaileth saith Ambrose It is one thing to baptize by the way of Ministery Nulla in his hominis potestas est ubi divini muneris gratia viget Ambr. suprà and another thing by the way of power saith the Oracle of Hippo the power of baptizing the Lord retaineth to himself Aliud est baptizare per Ministerium aliud per potestatem sibi tenuit Dominus potestatem baptizandi servis Ministerium dedit Aug. tract 5. in Joan. the Ministery he hath given to his servants And that School-man argued not amiss that framed this conclusion thence To baptize inwardly and to absolve from mortal sin are of equal power Paris potestatis est interiùs baptizare à culpa mortali absolvere sed Deus non debuit potestatem baptizandi interiùs communicare ne spes poneretur in homine Ergo pari ratione nec potestatem absolvendi ab actuali Alex. Halens sum part 4. Qu. 21. Memb. 1. But God ought not to communicate the power of baptizing inwardly lest any hope should be placed in man therefore by the like reason ought he not to commit the power of absolving from actual sin unto any To conclude this point touching the Sacraments Cyprian or the Author of the XII Treatises De Cardinalibus operibus Christi writeth thus Forgiveness of sins Remissio peccatorum sive per baptismum sive per alia Sacramenta daretur propriè Spiritûs Sancti est ipsi soli hujus efficientiae privilegium manet Cypr. tract de bapt Chr. whether it be given by Baptisme or by other Sacraments is properly of the Holy Ghost and the privilege of effecting this remaineth unto him alone So much for the third mean wherein the power of the keys is exercised viz. in the due administration of the Sacraments 4. By excommunication ecclesiastical censures The fourth and last thing wherein the power of the keys is discerned consisteth in the interdictions and relaxations of publick Censures Therefore Divines refer the promise of the keys made unto Peter Matth. 16. to the Ministery and Preaching of the Gospel Illa deligando solvendo Petro facta promissio non aliò debet râ—sâ—â—â—i quâ—m ad vâ—â—bi ministerium locus Matth. 18. ad disciplinam excommunicatioms pâ—rtinet quae ecclesiae promissa est Calvin Instit lib. 4. c. 11. Sect. 1 2. and the mention of the keys to be granted again Matth. 18. to Ecclesiastical discipline and excommunication The censure of the Church is
Body and Bloud of the Lord gave aâ—mes at his request we anointed him with holy chrisme and so he rested in peace This Prince departed this world in the year of our Lord God MCXXXVI The like preparations of dying well were made by that Ceur de Lion VI. Richard I. 1200. King Richard I. who besieging the Castle of Gaillard in Normandy was wounded in the arme with a venemous * Poysoned arrow Caxton part 7. in Rich. 1. quarrel The Castle won by a sharp assault and the souldier that hurt him apprehended the King finding the wound to be mortal caused him to be brought into his presence And faith Caxton wen he come before the King the King axed him what was his name and he said mi name is Bartram Gutdon wherfor said the King hast tow me slayn sith that I did the never none harme Sir said he though ye did me never none harme ye your self with your hond killed my fadre and my brother and ther for I have quyte now your travel Tho said King Richard he that died upon the cros to bring mans soul from pyne of Hell foryef the my death and I also foryef it thee Tho commaunded he that no man should him misdo and the VI day after the King did shrive him Poenitentiâ male hactenus actae vitae affectus de peccatis illicò ritè confessus est ac Eucharistiâ multa cum vencratione sumptâ percussori pepercit Pol. Virg. hist Angl. l. 14. p. 257. and sore repentance having of his misdedis and wos housled and anoynted Thus much out of that old Chronicler concerning the last demeanour and death of this heroical Prince forgiving him that was the author thereof He left this life when he had reigned IX years VIII moneths and odd dayes And the miserable end of King Richard II. VII 〈◊〉 Richard II. A. D. 1400. deprived first of his Crown and consequently of his life murdered at Pomfret-Castle by that wretch Sir Pierce of Exton and VIII villaines in harness is not impertinent where the King wrested a Bill out of the first mans hands and manfully defending himself had slain IV of the Assaylants was trayterously felled to the ground by Sir Pierce and then shortly rid out of the world saith my Historian without either confession or receipt of Sacrament Hall Chron. in Henry 4. pag. 14.2 bewailing the loss of opportunity to prepare himself for death by confessing his sins and receiving the blessed Sacrament no less than the Parricide it self though most inhumane treacherous and barbarous And thus have I related what these Princes did at the evening and shutting up of their time casting up their audit unto God and making an account here that they might not be called to an after reckoning wherein I doubt not but that other Princes did as they did though our Annalists may be silent therein and my small store-house and Adversaria be no better provided of more Collections Take these Laws and Examples in good part Gentle Reader and make the best construction thereof and of my self for the relation The Conclusion SO by Gods mercy and the guidance of his good Spirit we are now in the haven and at the end of this Treatise A journey hath been taken not long to speak truly nor tedious but dangerous and difficult spent rather in the beating of unknown paths or renewing of ancient tracts worn out and well-nigh desaced with desuetude than in following any usuall rode or beaten way before us for in this voyage we may boldly say not many Travellers especially that set out from home with us have kept us company And yet the subject matter as it concerns all Christians so I suppose is inferiour to none of those Mysteries in power and operation that are committed to the Lords Stewards much profiting but much opposing fleshly wisdome as the best potions are the most bitter and the more repugnant to the disease the more sanative The Spirit is contrary to the flesh and the work of Christianity is to deny our selves and to take up Christ's crosse You shall hardly see a man that will lay open his infirmities though I read of an Apostle * 2 Cor. 11.30 that gloried in his Our humour is naturally Pharisaical to make clean the outside of the Platter and who is he that will turn the worst side outward Very few will speak evil of themselves and fewer that will suffer others to do so with patience It is a fringe of pride saith Gregory in a man freely to disparage himself and yet to take it ill at anothers hands that shall do so Superbiae vitium est ut quod de se fateri quisquis quasi sua sponte dignatur hoc sibi dici ab ali is dedignetur Greg. Mor. l. 22. c. 51. If I covered my transgressions as Adam by hiding mine inquities in my bosome Pour monstre cette proprieté inclina de Phomme a se tenir close couvert en ses iniquitez la victoir qu'il avoit obtenu sur lui de s'accuser soi mâ—sme c. D. Bes Caresme Tom. 2. p. 716 717. Job 31.33 thereby intimating our natural inclination from the loyns of our first Parent to cover our sins and his victory over the same Certè sublimis apparet Job etiam in peccatis suis Ego in eo non minùs admiror confessionem humillimam peccatorum quà m tot sublimia facta virtutuÌ„ Unumquodque malum quamvis robusti ùs vitetur tamen humili ùs proditur Greg. ib. to be his own accuser Job was admired by all for his rare virtues But in my eyes he seemeth marvellous in his sins saith Gregory Let other men extoll his chastity commend his integrity praise the bowels of his pity and goodness for my part I no less wonder at the humble confession of his sins than so many famous exploits of his virtues it being as great a conquest to trample down same and shame by laying open our sins as to resist and not commit them for though greater strength be shewed in shunning sin yet greater humility is discovered in confessing of sin for by the former our sins are conquered and by the latter our selves And I am of opinion many are displeased with Confession not for any hurt of distaste at the thing it self but at the difficulty thereof and abstain from it not as an act unlawful but unseemly to men of their quality and disagreeing with their disposition No small argument that it is a work of grace whereas our corrupt nature so much frowneth at it But how burthensome soever it may seem to flesh and bloud sure the burthen of a wounded Conscience is greater Acts 15.25 for who can bear it It seemed good unto the Holy Ghost and unto us as the first Council in the Church decreed to lay upon you no greater burden than these necessary things It being not the least part of prudence to cut