once pleased Heb. 7.21 The Lord sware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will not repent that is will never desire to change or dislike his deposition The son that refused to labour in his fathers vineyard was better than his word he said he would not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 21.29 afterwards he repented and went and upon better thoughts altered his resolution and obeyed he repented upon what he said and went upon what he resolved Judas after his treason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repented likewise as sore troubled at what he had done Tristitiam significans à qua est absorptus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and could have wished the same to have been to do again as one swallowed up of sorrow and despair The Apostle of his sharp letter sent to the Corinthians I do not repent though I did repent as loth to grieve them so he repented that they should look sad at any lines of his yet he repented not because they sorrowed after a godly manner I have been the more particular in these instances that the difference betwixt these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which a learned Interpreter alwayes translates Resipiscence Beza and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in like manner alwayes by him rendred Poenitude might shine the clearer and it stands in two points 1. in their properties and conditions the one being a sober discerning of what was formerly amiss wisely correcting and amending the same or an alteration wrought in the heart upon sounder advise and a reformation of precedent faults whereas the other Metameleia ofttimes intimateth no more than a meer vexation causing trouble and anxiety of mind at things past help or a displeasure and distrust onely joyned with little or no amendment 2. The other difference lies in the object Metanoea is only for reformation altering what was fit to be altered and grieving for what was worthy to be lamented whereas Metameleia is sometimes a fretting that evil designs succeed not as Pharaoh repined that he let Israel go and resolved to cross their passage to his own ruine Therefore when this Repentance is attributed to God and men and they both good and bad Deus vult mutationem non mutat voluntatem Aquin. this distinction must be observed 1. when God is said to repent as in making of Sâ—ul King the change is in the outward act not in Gods internal will viz. in the dethroning of that worthless Prince 2. when good men repent the change is in the affections and in the actions also 3. but the wicked are no changlings grieving sometimes that their mischievous plots take no place and at other times swallowed up in grief that they have been so mischievous Other words there are in the New Testament for Confession coincident with those used by LXXII Interpreters in the Old whose Translation is by the Evangelists and Apostles generally imbraced as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 1.9 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 3.6 Mark 1.6 Acts 19.18 I chuse to direct to the places onely having formerly spoken all I know by the words already and my care is to ease my self and my Reader all I can from the tediousness of Tautologies and needless repetitions And as little remaineth to be spoken of the Latine names Poenitentia takes its beginning with Erasmus à pone tenendo because it laieth hold on good resolutions in the last although a great master in Criticisme derives the same from poena Turnebus and that from poeniendo poenire with the ancient standing for pâ—â—ire because punishment usually answers sin To repent in the vulgar Translation is poenitentiam agere for poenitere and is as ridiculously translated by our Rhemists to do penance as if I should interpret vitam agere to do life which I oppose not with any purpose to cut off godly sorrow from Repentance or those severe and wholsome exercises thereof of much use in the Primitive times as not ignorant that though Repentance be a conversion and turning yet the way is with weeping Joel 2. c. and profess my self no great enemy to them that with a discreet hand shall chastise the body not to keep even with God but to keep it under to sequester the same from sinning rather than to satisfie for sin according to that vulgar Epigram of Ausonius Sum Dea quae facti non factique exigo poenas Nempe ut poeniteat sic Metanoea vocor And thus much for the words and their significations wherein I have not onely rested upon the naked Etymologies but have respected the use and practice thereof in holy Scripture and live in hope to be discharged of that censure Bellarmine I know not how justly passeth upon the Divines of the Reformation Errant isti Grammatici potiùs quà m Theologi qui vocum significationes ex Etymologiis potiùs ducunt quà m ex communi Scripturae bonorum Authorum usu Bellar. l. 1. de Poen c. 7. as Grammarians rather then Divines deriving the significations of words from Etymologies rather than the common use of the holy Scriptures and good Authors CHAP. II. The Contents Repentance is a conversion and wherein it consisteth The Fathers define it from the sensible effects and signs thereof The Schoolmens errour in placing it in bodily corrections rather then in mental change The Reformed Divines seat it in the humiliation of the heart requiring also outward expressions of sorrow Conversion is the essential form of Repentance Self-abnegation Godly sorrow a Penitents practice and endeavour HItherto of the several names and appellations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. p. 215. Mat. 9.21 now of the substance and thing it self for words are as clothes and rayment to the body whereas the material substance is the nerves and fleshy part thereof yet as the Haemorrcousaan in the Gospel drew virtue from our Saviour by touching the hem of his garment so no small light hath been afforded as in part hath already appeared and will be shewn more fully hereafter to discover the nature of penitential confession from the habit and outside thereof the clothes thus spread we may see more clearly into the thing it self And so much hath been unfolded by the names wherewith Repentance is called in several languages that the less is left behind to discover the substantial part thereof and therein I shall make as little stay as I may for that this consideration was not the principal matter intended but as an apparatus and necessary introduction thereunto Our inquisition into the nature of Repentance shall begin with the holy Scriptures pass along by the Fathers divert unto the School-men and conclude with the modern Divines of both Churches In Gods book Repentance is described to be a conversion and a change In Solomons prayer upon the dedication of the Temple when the people shall be switten down before the enemy 1 King 8.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot
In Monaslerio Mekosensi antâ— mortem sonum mirabâ—lem in templo vel claustro se audire dicunt qui alicuius Religiosi mortis est nunâ—ius propterea ad confessionem omnes sono audito se preparant which tolled all the Religious each man suspecting himself to prepare themselves unto confession Whether this sound were a false noise or not is not the question for mine Author avoucheth it rather for a populous rumor then a credible report but that whereof I take notice is how upon any summons or peril of death Communem plebis opinionâ—m non fidei materiam recito Joan. Major de Gest Scotor lib. 2. cap. 12. confession was accounted a good preparation for a good end and a quiet setling of the soul and Conscience Inprimis confitendum Deo est posteà etiam Sacerdoti proptereà quòd confessio quae fit Sacerdoti in hoc nobis adminiculum praebet ut accepto salutari ab eis consilio saluberrimis poenitentiae observationibus seu mutuis orationibus peccatorum maculas diluamus Theodulp lib. de Ecclesiast observ apud B. Rhenan praef ad Tert. de poenit Theodulphus Bishop of Orleance writeth thus In the first place confession must be made unto God next unto the Priest because the confession that is made unto a Priest so far aideth us that receiving wholesome counsel from them we may by the wholesome observations of penance and by mutual prayers wash away the filth of sin Thou seest here Confession to a Priest and another reason thereof besides absolution that by his sacred advice (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. strom 2. pag. 281. the Penitent might be directed to bring forth such fruits of Repentance as may blot out the spots of his former sins And such rules of direction were called Canons penitential whereby a certain time was set down for each particular sin for the lustration and expiation thereof and Beda mentioneth that Theodorus sometimes Arch-Bishop of Canterbury composed Canons to this purpose which he calleth Peccantium judicia viz. how many years of penance belong to several sins Theodorus Archiepiscopus Peccantium judidicia quantis sc annis pro unoquoque peccato quis poenitere debeat mirabili discreta ratione describit Beda in Chron. The Penitential it self being reserved as I am informed amongst the Archiva of that great ingrosser of Antiquity Sir Rebert Cotton that Arch-Bishop in the Decrees is cited thus Confessio quae soli Deo fiâ— purgat peccata ea verò quae Sacerdoti docet qualiter purgentur ipsa peccata De poen dist 1. sect quam inquit Confession made to God alone purgeth sins but that which is made unto the Priest teacheth the means how they may be purged Hitherto we have trod the steps of Antiquity and shall now second their authority with the judgment of later Divines of best account and estimation Church of England And first of all the established doctrine of that Church whereof I am a member and from which with Gods grace shall never deviate is prescribed in the Liturgie before the administration of the holy Communion where the Miâ—â—steâ— is to exhort the people That if there be any of them which cannot quiet his own Conscience Communion Book exhortation before the receiving of the Lords supper but requireth further comfort or counsel he should come to him or some other discreet and learned Minister of God word and open his grief that he may receive such ghostly counsel advice and comfort as his Conscience may be relieved and that by the ministery of Gods word he may receive comfort and the benefit of absolution to the quieting of his conscience and avoiding of all scruple and doubtfulnesse Here is an Exhortation to Confession and that to the Minister and that of sins disquieting the conscience and that to receive absolution counsel and consolation to this end that the Conscience may be setled and the Scruple removed In the next place is the Defeâ—der of that Church who was as the Angel of the Lord to discern King James and whose memory is a sweet perfume King James whose royal words are Fateor neminem inveniri amicum aptiorem cuâ—us auâ—ibus peccata deponas quà m hominem Ecclesiasticum pium probum unde solatium percipias ex potâ—state Clavium peccatorum râ—missionem Medit. in Orat. Dom. p. 62. Edit Lat. I acknowledge that there cannot be found a more fitting friend to whose ears thou mayest commit thy sins then a Godly and an honest Church-man from whom thou mayest receive comfort and forgivenesse of sins by the power of the keys In the same place the same gracious Author hath thus written Ego cum Calvino confessionem privatam viro Ecclesiastico factam probo quâ—madmodum anteà professus sum optaremque ex animo frâ—quâ—â—tioâ—â—is esse eam â—pud nos rem citra controversiam praestantissimi usus praesertim parandis hominum animus ad sacram Synaxin â—ib p. 65. I allow with Calvin of private Confession mâ—de unto a Church-man as I professed before and wish with all my heart it were more frequented by us a thing without controversie of most excellent use but most especially to prepare mens minds for the holy Communion Aurei Pectoris verba bracteata words like apples of Gold in pictures of Silver and deserve of all the subjects to him and his flourishing progeny ever to be remembred Bishop Ridley a great and principal Agent in the reformation of the Liturgy B. Ridley Act. and Mon. edit 2. p. 17. 8. and who dipping his Rochet in his own bloud sealed the verity thereof with Martyrdome in a Letter unto West sometimes his Chaplain hath written thus Confession to the Minister which is able to instruct correct comfort and inform the weak wounded and ignorant Consciences indeed I ever thought might do much good in Christs congregation and so I assure you I think even at this day Reverend and ever to be reverenced Bishop Andrews B. Andrews Serm. 4. before K. James upon Whitsunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun and Apollo of Divines preached thus He that shall minister comfort and advice soundly unto us had need to be familiarly acquainted with the state of our souls To go to a Lawyers reading and to hear it serves us not for our worldly doubts nor to hear the Physick Lecture for the complaints of our Bodies No we call them to us we question with them in particular we have private conference about our estates onely sor our soul affairs it is enough to take our directions in open Churches and there delivered in gross private conference we endure not we need not One we must have to know throughly the state of our lands and goods one we must have entirely acquainted with the state of our body in our souls it holdeth not I say no more it were good it did Good indeed if it seemed good to
Greg. And hence it comes to pass that the Fathers erect thrones for these Presbyters making them Judges and honouring their resolves as solemn judgments Saint Austin expounds the thrones Rev. 20.4 and those that sate thereon and the judgment given unto them in the Revelation Non hoc putandum est de ultimo judicio dici sed sedes Praepositorum ipsi praepositi intelligendi sunt per quos ecclesiae nunc gubernatur Judicium autem datum nullum melaâ—is accipiendum quà m id quod dictum est Quaecunque ligaveritis c. undè Apostolus Quid enim inquit mihi est de his qui foris sunt judicare nonne de his qui intus sunt vos judicatis Aug. lib. 20. de Civit. Dei cap. 9. not of the last judgment But the seats of the Rulers and the Rulers themselves are understood to be those by whom the Church is now goveâ—ned And the judgment given unto them cannot be taken better than of that which is spoken whose sins soever ye remit c. and the Apostle what have I to do to judge those that are without and do not you judge of those that are within And Saint Chrysostome extols the same far above the glittering pomp of earthly Tribunals Although the Kings Throne seem unto us majestical for the precious stones dazling therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 5. p. 152. and the gold wherewith it is beset But withall the administration of earthly things alone comes under the jurisdiction thereof and further authority it hath not whereas the Priests throne is seated in heaven and matters thence are turned over to their decision And Saint Hierome having the keys of the kingdome of heaven they judge after a sort before the day of judgment Qui claves Regni coelorum habentes quodammodo ante diem judicii judicant Hierom. ad Heliod And Saint Gregory Behold they are not onely secured on their own behalf Ecce non solum de semetipsis securi sunt sed etiam alienae oblâ—gatâ—onis potestatem relaxationis accipiunt principatumque superni judicii sortiuntur ut vice Dei quibusdam peccata retineant quibusdam râ—laxent Greg. supâ—à but receive the power of loosing the bonds from others and obtain a principality of judgment from above that they may in Gods stead retain the sins of some and release the sins of others Either then we must ascribe judgment to the Priests in the Ministery of the keys or else afford but little in this behalf to these Doctors Judges sure they are if these Ancient worthies have any judgment 3. The exercise of the keys We are now come to the exercise of this power which is indeed the very life thereof and this practice is spiritual as the weapons of our warfare are containing the means in the discreet use and application whereof God forgiveth sin and his Minister giveth notice of that forgiveness Dr Field of the Church Book 5. chap. 22. pag. 104. London 1610. Now there are four things in the hand of the Minister as a great Divine of our Church noteth the Word Prayer Sacraments and Discipline by the word of Doctrine he frameth winneth and perswadeth the sinner to repentance and conversion seeking and procuring remission from God By Prayer he seeketh and obtaineth it for the sinner By the Sacraments he instrumentally maketh him partaker as well of the grace of remission as of conversion and by the power of the discipline he doth by way of authority punish evil doers and remit or diminish the punishments he inflicteth according as the Condition of the party may seem to require Thus that judicious man hath reduced the practick of the keys unto four heads and we receiving this method from him shall open them more particularly The first is the word of Reconciliation 1. By the Word and consisteth in the preaching and due applying thereof and the Ministery thereof doth the Apostle specially place as a powerful ordinance 2 Cor. 5.18 whereby a sinner is cleansed from his iniquity Now are ye clean through the word I have spoken unto you whereupon Aquinas observeth God to have given us the virtue Dedisse virtutem inspirasse in cordibus nostris ut annuntiemus mundo hanc reconciliationem esse sactam per Christum Aquin. in 2 Cor. 5. and to have inspired into our hearts that we should declare unto the world this reconciliation to have been made by Christ Therefore it is called 1. the word of salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2.15 Acts 13.26 2. and the word of his grace Acts 14.3 and the word of promise Rom 9.9 and the word of reconciliation 2 Cor. 5.19 and the word of faith which we preach Rom. 10.8 Insomuch that when Timothy shall rightly divide the word of truth that is promises to whom promises belong and judgment to whom judgment appertaineth and that by preaching of the word instantly 2 Tim. 4.2 and applying the same by way of reproof and exhortation or by private admonition therein he doth the work of an Evangelist and maketh good proof of his Ministery Solvunt eos Apostoli sermone Dei testimoniis Scripturarum exhortanone virtutum Hieron Lib. 6. Comment in Es 14. After this manner did the Apostles loose the cords of sin by the word of God saith Hierome by the testimony of the Scriptures Remittuntur peccata per Dei verbum cujus Levites interpres quidam executor est Ambr. and by exhortations unto virtue And Saint Ambrose sins are remitted by the word of God whereof the Levite was an Interpreter and a kind of Executor And in this sense the Apology of the Church of England acknowledgeth the power of binding and loosing Ministris à Christo datam esse ligandi solvendi aperiendi claudendi potestatem solvendi quidem munus in eo situm esse ut Minister dejectis animis verè resipiscentibus per Evangelii praedicationem merita Christi absolutionem offerat certam peccatorum condonationem ac spem salutis aeternae denunciet c. Apol. Eccles Anglic. of opening and shutting to have been given by Christ unto the Ministers and the power of loosing to consist herein when the Minister by the preaching of the Gospel shall tender the merits of Christ and absolution to dejected spirits and truly penitent and shall denounce unto them an assured pardon of their sins and hope of eternal salvation Luke 11.52 This is that key of knowledge mentioned by our Saviour Matth. 23.13 And as the Jewish Scribes were by him justly reprehended for shutting up the kingdome of heaven against men by their wicked and adulterine expositions of the Law folding up the prophesies lest the people should read Christ therein and believe maliciously detaining the key of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl in Luc. 11. and not opening the Gates of the Law that
Authority The Godly-learned Bishop Lakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. Lakes Serm. at Greenwich upon Psal 32. vers 5. p. 139. who hath left a name behind him as a precious ointment and a light whose lustre is still with us taught the same Doctrine before the same Royal Audience in these words Our Church doth not condemn Confession as simply evil and therefore in its Liturgie hath restored it to its native purity onely it were to be wished that so far as the Church allows it we would practise it for I am perswaded that many live and dye in enormous sins that never made any use of it nor received any comfort from the power of the keys the confessing unto the Lord doth not exclude confessing unto man so the due limitation be observed The next is he who is now clothed in white rayment Bishop White Praefat. ad R. Archiep. Cant. prefixed to the book of the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath challenged from Nazianzen not to be the onely Divine as he from him not to be the first who before his last and useful Treatise of the Sabbath in his Preface inscribed to the most eminent Star in our Churches Horizon and the highest Watchman in her Tower amongst others hath this direction There might also be a profitable use of some private form of Pastoral collation with their flock for their direction and reformation in particular spiritual duties such as was private Confession in the ancient Church These Fathers are gathered to their Fathers Our Church hath these lamps yet burning and long may they last that follow First our Christian Antiquary Bishop Usher L. Primate of Ireland Ans to the Jesuites challenge pag. 81 82. the L. Primate of Armach who upon that exhortation made in the service-Service-book of the Church saith thus It appeareth that the exhorting of the people to confess their sins unto their ghostly fathers maketh no such wall of separation between the ancient Doctors and us but we may well for all this be of the same Religion they were of Again Id. â—bid pag. 88. No kind of Confession either publick or private is disallowed by us that is any way requisite for the due execution of that ancient power of the keys which Christ bestowed upon the Church And again Neither the Ancient Fathers nor we do debar men from opening their grievances unto the Physicians of their souls either for their better information in the true state of their disease or for the quieting of their troubled Consciences and for receiving further direction from them out of Gods word both for the recovery of their present sicknesse and for the prevention of the like danger for the time to come which doctrine he learnedly asserteth and vindicateth from the fringes and dregs of Popish mixture and superstition The grave and godly Prelate My Lord Bishop of Duresme Bish Morton Appeal l. 2. c. 14. who well knoweth in Polemical differences between the Reformed and Roman Churches to separate the Chaff from the Corn stateth the question concerning confession thus It is not questioned between us whether it be convenient for a man burthened with sin to lay open his Conscience in private to the Minister of God and to seek at his hands both counsel and instruction and the comforts of Gods pardon But whether there be as from Christs institution such an absolute necessity of this private confession both for all sorts of men and for every particular sin known and ordinary transgression so as without it there can be no remission or pardon hoped for from God and so reduceth the difference betwixt Protestants and Papists unto two heads 1. of necessity 2. of possibility thus The Papists impose a necessity of confession absolute de jure Divino of all sins with all circumstances which is a tyrannie and impossible and a torture to the Conscience The Protestants do acknowledge saith he the use of private confession but with a double limitation and restraint 1. the first is the foresaid freedom of Conscience 2. the second is the possibility of performance by all which passages that great Scient Man doth not remove confession but certain errors crept in of late from the same as namely in that it is averred 1. to be of divine institution 2. of absolute necessity 3. extending to all men all known sins and all circumstances 4. and that it must be taken as a necessary mean either in deed or desire for the remission of sins which tares sown in the field his Lordship would have discerned if not separated from the duty it self the continuance whereof he alloweth and prescribeth Bishop Mountagu B. Montagu Appeal pag. 299. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath asserted this doctrine usque ad invidiam of whom we may reckon not as a witnesse but Confessor also because he hath written thus It is confessed that private Confession unto a Priest is of very ancient practice in the Church of excellent use and benefit being discreetly handled we refuse it to none if men require it if need be to have it we urge and perswade it in extremis we require it in case of perplexity for the quieting of men disturbed in their Consciences I know not of what latitude in some mens conceits Popery is for censuring these words as a smack thereof for he approves of it if discreetly handled imposeth no more need thereof than to such as need it urging it not by constraint but by inducement and perswasion and that not upon all men but upon such as are disturbed and perplexed in Conscience and not of all sins but such as lie disquietly in the bosome Great parts are as often envied and traduced as admired especially when men of small parts usurp the censure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. l. 1. p. 215. A wise and learned man contents himself with one onely meet Auditor and approver and if he meet not with so much quiets himself in his own worth and Conscience in the testimony whereof there is more solid comfort than in the vain applauses or reproches of a sandy multitude In the book well known by the Practice of Piety we read such directions in this present behalf Practice of Piety which sincerely performed were the practice of piety indeed and they are as followeth In a doubtful title thou wilt ask counsel of thy skilful Lawyer in peril of sickness thou wilt know the advice of thy skilful Physician pag. 762. and is there no danger in dread of damnation for a sinner to be his own Judge and a little after Luther saith Pag. 763. That he had rather lose a thousand worlds than suffer private confession to be thrust forth of the Church Occulta confessio quae modò celebratur etsi probari ex Scripturis non potest miro tamen modo placet utilis immò necessaria est nec vellem eam non esse immò gaudeo eam esse in
after unnatural lusts and become not Confessores but contaminatores Sir Rob. Heath at Earl of Castlehavens attainder April 25. 1631. as one of their own Order speaketh proposing such Questions which to do is contra naturam and to relate contra reverentiam naturae as a learned Lawyer spake in a late unfortunate Earls case These Ghostly Fathers ofâ—times grievously offending in pleasing themselves with such obscene Questions Qui saepissimè peccant mortaliter delectando se de â—ujusmodi interrogationibus propter delectationem saciendo eas Sum. Angel tit Interrog in Confess contriving them up on set purpose for their delight and pastime Such formes of confession you may swear altogether different from the ancient Penitential Canons by whose directions the spiritual Fathers of the last society looking a-squint upon the desires of the flesh inquire after the difference of sins obscene and beastly matters Formulas confessionum quibus sancti illi Pneumattâ—â— circa peccatorum differentias obsâ—oena quaedam impudica exquirunt quae sinâ— Interrogati cujus auribus inauditae turpitudines lasciviae instillantur rubore Interrogantis inhonesti appetitus titillatione vix ullis vâ—â—bis aut ne vix quidem enunciari poslint Pâ—nt Tyard Episc Cabilon de fratribus Jesu pag. 35. which cannot be mentioned without blushing in the Examinat whose ears tingle at the hearing of unknown lusts and uncleanness and not without the titillation of a dishonest appetite in the Examiner himself that moveth them Oh times that such filthy communication not once named amongst the Heathen should be thus plaied withall these Ghostly Fathers to be so carnal this penitential practice so obscene this pretended Laver of the soul to become the sink of iniquity this Confession of sin a profession of sinning where men learn rather than leave sin displeasing rather than appeasing God and at the end of this exercise become far worse than at the beginning Pardon good Reader the exuberancy of my speech justly occasioned when the most holy pretences are the most fowly profaned Good reason had Canus to tax such Confessors who by their foolish interrogatories became scandalous to their Penitents Nec eos quidem probo qui imprudenter interrogando Poenitentibus scandalii inâ—iciunt atque adeò eo peccare docent Qua in re confidenter etiam reprobo summ is istas Confessionum interrogitionibus plenas quae idiomate vulgari non solùm eduntur sed passimâ—etiam mulâ—erculis Idiotis conferuntur ut indè discant non Confitendi sed ut ego sentio peccandi ratioâ—m normam Can. Relect. de Poen part 6. pag. 908. so far as to teach them to sin and withall confidently to reprove these summes of Confessions stuffed with Questions of that nature and are not onely put forth in the vulgar tongue but are bestowed abroad upon women and simple people thereby to learn not the manner and form of confessing but as I suppose of sinning Our last exception against this Specifique enumeration of every sin in Confession 6. Of Venial sins Of Reserved cases is derived from a practice of theirs in exempting of Venial sins and reserved cases from the ordinary and parochial Ghostly Father Venialia quamvis râ—ctè utiliter in Confessione dicantur taceâ—i tamen citra culpam multisque aliis remediâ—s expiaâ—â— possint Concil Trid. c. 5. Those as superfluous and scarce worthy of a Priests skill and notice these as too haâ—nous and desperate diseases exceeding his skill Patribus nostris visumâ—st utâ—atrociora quaedam graviora crimina non à quibusvis sel à summis duntaxat Sacer lotibus absolveretur Conc. Trid. de casuum reservatione cap. 7. therefore reserved for Physicians of higher place and power and in such cases every simple Priest is inhibited to proceed but to send corpus cum causa to such Penitentiaries to whose jurisdiction they are immediately subject Now if all sins that come into a sinners mind must upon pain of the second death and that by Gods law be opened to a Priest by what law are some exempted and more reserved from his audience than others Again if Papal reservations and dispensations be in these sins and cases of validity it will follow that the precise enumeration of all sins is but a Church ordinance or if Divine then no dispensation lieth in such cases it being a ruled case that Papal power cannot dispense with the Divine law but with Ecclesiastical constitutions onely Let the Jesuites try the hornes of this Dilemma Now by the same reason that they take off such sins from Confession may we make bold to leave out such as many such there are that stand not in need of Priestly advise and absolution It will be said venial sins are not here to be reckoned for Venialia exnatura ratione peccati quae non sunt contraria charitati Dei proximi Bellar l. 1. de amiss gratiae cap. 3. because being of their own nature pardonable nor so averse to God as to lose his favour they need not to be remitted this way neither ingage so deeply to hell nor make so great a breach betwixt God and man as to require the Priest to stand in the gap and to make the atonement To the contrary although we acknowledge great distinctions betwixt sin and sin and punishments proport onable yet we affirm no sin so little but it is in its own nature mortal and no sin so great but from the event may be venial The least sin makes a breach upon Gods law and makes the delinquent accessary to the breach of the whole law is an offence against an infinite Deity therefore may be punished in the strictness of his righteous judgement Doctor Field of the Church Book 3. c. 32. yea with utter annihilation for that saith a profound Divine there is no punishment so evil and so much to be avoided as the least sin that may be imagined so that a man should rather chuse eternal death yea utter annihilation than commit the least effence in the world Again if all Spiritual wounds must pass thorough the Priests hands of necessity for curation then venial sins also for though they are not vulnera lethifera with the Cardinal Bellar. l. 1.1 de Amiss grat c. 2. yet they are plagae leves which slighted by neglect thereof may prove deadly a ship leaking at a little flaw may indanger drowning The want of one naile as the French Proverb is may cause the loss of shooe horse and horseman Pour un clou on perd un fer pour un fer un cheval pour un cheval un Chevaliâ—r for great weights many times hang upon small wires and however some Roman controversie-men put off venial sin from Confession as in it self not mortal but venial Bishop Fisher dares not like of that avoidance Quòd peccatum veniale solùm ex Dei misericordia veniale sit in hoc tecum
faciat per semetipsum quid faciat per Ministrum suum per semetipsum resuscitat mortuum per Ministros solvit ligatum per semetipsum mundat Leprosum ministerio Sacerdotis reducit ejectum Mortuum resuscitare Iaeprosum mundar ad idem videtur respiâ—ere nam utrobique solvitur obligatio culpae sed vinctum solvere vel rejectum educere ad idâ—m nihilominus videtur respicere quoniam utrobique sequitur obligatio poenae Leprosus mundatur quando perversus quisque pravitatis suae sordibus divinitùs exuitur Mortuus resuscitatur quando peccato captivatus ad benè vivendum divinitùs animatur Post emundationem leprae Sacerdotali ossicio interveniente ejectus priùs in sua reducitur institis involutus à Domini Ministris abire ad sua redire permittitur quando per absolutionem consilium Sacerdotis ad vitae novitatem reformatur Rich. de Clavibus cap. 18. We are diligently to distinguish what God doth by himself and what he doth by his Minister by himself he raised the dead by his Ministers he loosed him that was bound by himself he cleansed the Leper by the Ministery of the Priests he restored him that was cast out To raise the dead and to cleanse the Leper have respect unto one and the same thing for in them both the obligation of sin is loosed so also to loose him that was bound and to restore him that was cast forth seem to be the same for in both there followeth an obligation of punishment The Leper is cleansed when a sinner is by God stripped forth of the filth of sin The dead is raised when he that was in bondage unto sin is quickned by God to lead a good life After the cleansing of the Leprosie the Priests office intervening he that was formerly cast forth is restored and he that was bound with grave-clothes and loosed by the Lords Ministers is permitted to depart and return unto his own when through the absolution and counsel of the Priest he is reformed unto newness of life Thus much Richardus where we plainly see that absolution in the hands of a Priest is but an infranchising not a reviving of a dead sinner a reconciling and not a cleansing of a leprous Penitent The third way of absolution is which a Penitent in some select cases 3. Spiritually by the testimony of the Holy Ghost pronounceth it upon himself for remission of sins is the proper work of Gods Spirit therefore Christ endowed his Disciples first with the Holy Ghost and then with the power of remission and retention Hereupon saith Ambrose He that cannot absolve from sin Qui solvere non potest peccatum non habet Spiâ—itum Sanctum munus Spiritûs Sancti est ossicium Sacerdotis jus autâ—m Spiritûs Sancti in solvendis ligandisque criminibus est Ambros l. 1. de Poen c. 4. hath not the Holy Ghost the charge of the Holy Ghost is the Priests office and the right of the Holy Ghost is in binding and loosing offences Wherein observe that Fathers distinction inter Spiritus Sancti munus jus Absolution from the Priest to a penitent is munus Spiriâ—ûs Sancti the charge and office of the Holy Ghost whereas the absolution from a penitent to himself is jus Spiritûs Sancti that right whereby the Holy Ghost testifieth unto his conscience that his sins are forgiven Origen after his manner feeding upon an Allegory understandeth by the gates of hell sins Portae inferorum nominari possunt juxta species peccatorum Sion autem portae intelliguntur contrariae portis mortis ut mortis quidem porta sit intemperantia porta verò Sion temperantia arbitror quòd pro unaquaque virtute cognitionis aliqua sapientiae mysteria respondentia generi viâ—tutis aperiuâ—tur ei qui secundum virtutem vixerit Seâ—vatore dante iâ—s qui superari non possunt à portis inferorum totidem claves quot sunt virtutes Origen and maketh every several vice a several gate and the gates of the daughter of Sion he makes the contrary virtues as intemperance is a gate of hell temperance of Sion c. and by the keys he will have meant the pious practices of each virtue So by the keys of Righteousness and temperance are opened the gates of Righteousness and temperance Our Saviour conferring saith he upon such against whom the gates of hell prevail not so many keys as there are virtues According to this Father a man by sinning shuts heaven gate and sets hell gate open for his soul and contrarywise by repenting and practising such virtues as are opposite to his former vices he shuts the gates of hell and sets open for him those of heaven To the same purpose saith Saint Chrysostome if that Homily be his whereof his learned publisher doubteth He hath given unto thee the power of binding and loosing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom super Quaecunque c. tem 7. pag. 268. thou hast bound thy self with the chain of the love of wealth loose thy self by an injunction of the love of poverty thou hast bound thy self with the furious desires of pleasures loose thy self with temperance thou hast bound thy self with the misbelief of Eunomius loose thy self with the religiâ—us embracing of the right faith Thus God hath erected a Tribunal in the heart of man his Conscience arraigneth him upon Gods law as a Transgressor and guilty of the breach thereof but upon his confession and detestation of the fact Justificatio in S. Scriptura actionem quandam forensem notat qualis est absolutio aut absolutionis pronuntiatio D. Twiss de Permis lib. 2. part 2. p. 434. the holy Spirit recreates and comforts him with the sweet voice and promises of the Gospel that his sins for Christ's saâ—e are forgiven kindling in his heart faith whereby he is justified and at peace with God For what else is the justification of a sinner but a pronouncing of his absolution and this I call the inward and Spiritual Absolution And this is all our Church guided with Gods word and invested with this power teacheth concerning absolution the Rhemists confessing the use thereof in our Church Rhemist Annotat in Joan. 20. vers 23. That the English Protestants in their order of visiting the sick their Ministers acknowledge and challenge the same using a formal absolution according to the Churches order after the special confession of the party and for which it was even her happiness to have been accused by Schismaticks being justified by the then gracious and learned Defender of her faith for when Arch-Bishop Whitgift read unto King James the Confession in the beginning of the communion-Communion-book and the absolution following it His Highness perused them both in the book it self liking and approving them Conference at Hampton-Court pag. 12 13. edit 1625. And when the Bishop of London acquainted his Majesty with a more particular and personal form of absolution prescribed to be used in
fables where we have a more sure word of prophesie The Priests may rather justly complaine how little they are frequented and of the scarcity of their Patients and that must needs arise from the obnoxious conceits of many preferring shame before danger and had rather keep the disease by them close than to have it cured by publishing the same Yea if some proceed so far as to discover their disease to the Physician they either slâ—ght his prescriptions and imagine like Naaman-Syrus their own Rivers as powerful to heal their Lepryes as the Priests Jordan or else dislike them as too corrosive and bitter and thereupon grow angry and discontented with the Physician Curae impatiens populus medelae in perniciem Medentis exarsit Orig. hom 1. in Psal 37. Jer. 8.22 A people impatient of the cure and hâ—aling as Origen once complained are incensed against him that would heal them whatsoever may be the cause this way of healing is so little thought on as if there were no balme in Gilead and no Physician there that the health of the daughter of my people may be recovered V. The Priest a counsellor and comforter Book of common-Common-Prayer at the Communion Prov. 19.20 The fifth and last motive to confess unto the Priest is for advise and comfort insomuch as the weightiest affaires stand most in need of counsell and comfort is not more welcome than to a wounded spirit this our Church willeth Let him open his grief to me or some other learned and discreet Minister that he may receive such Ghostly counsel advice and comfort as his conscience may be relieved Hear counsel saith the wise man and receive instruction that thou mayest be wise in thy latter end as if he should say wisdome is augmented in the nursery of counsell and instruction Now in the case of sin there cannot be greater danger nor greater happiness than to decline the stroke discreet counsel therefore that tends to that end is much to be prised Thine own heart is deceitful and ofttimes conceals the sin or else diminisheth the guilt or excuseth the offence And if thou gain a sight of thy sin very seldom shall thy contrition be truly poised either thy sorrow swallowing up thy self or else thy sin swallowing up thy sorrow sure it is not the least art so to order contrition aright that it may arise upon just cause be moderated with fitting discretion and directed to such ends that it may prove a godly sorrow and such which accompanieth salvation Again it is not the least of a sinners unhappiness the loss of God and his favour now to recover the same what counsel can be thought superfluous if the favour of a great man be lost how much means how many friends and how great advise should be used to gain him back And when his favour is obtained what study and diligence shall be practised in the continuance thereof when a Penitent hath hit upon a right contrition hath hopes and comfort of the return of Gods favour he cannot be ignorant of his own frailty and therefore needeth directions as much in way of remedy against relapse as in way of Physick for recovery Lay all these together the deceitfulness of thine own heart and of sin the danger of contrition lest it prove not sincere the great peril in the loss of Gods favour and the difficulty in the recovery thereof the procliveness of mans nature to plunge into former sins and tell me if there be not need of more heads than a sinners own in this case of contrition and reconciliation We read in the bastard-epistles of Clemens this constitution which is there fathered upon Peter that if envy or infidelity Quòd siâ—fortè alicujus cor vel livâ—r vel infidelitas vel aliquod malum latenter irrepserit non erubescat qui animae suae curam gerit confiteri haec huic qui praeest ut ab ipso per verbum Dei salubre consilium curetui Clem. Ep. 1. ad Jacob. fr. Domini or any other evil did secretly creep into any mans heart he who had care of his own soul should not be ashamed to confess those things unto him who had the oversight of him that by Gods word and wholesome counsel he might be cured by him This constitution sure is Apostolical though the Epistles be not for better advise cannot be prescribed in the case of sin than how to repent thereof and prevent it In ancient times the Priests advice was held so necessary that penitential laws were enacted and Canons ordained Certas Poenitentiae leges condere quibus tempus modus sâ—ngulis peccatis expiandis praestitueretur Canones Poenitentiales vocant quibus ut fieret satis opus crat sacerdotem in consilium adhibert praesertim à laicis the better to enable him for direction wherein the time and manner of Repentance is set down for sins in particular for the observing of which the Laicks were to be advised by the Priests Severè jubent in legibus suis ut Sacerdotes Poenitentialem Librum benè calleant ut accepto ab eis salutari consilio saluberrimis poenitentiae observationibus seu mutuis orationibus pâ—ocatorum maculas diluamus hence the Imperial laws commanded Priests to be well versed and seen in the Penitential Book Theodulphus Bishop of Orleance stated confession to be therefore necessary that wholesome counsel being received from Priests we may through the saving observations of penance and mutual prayers wash out the spots of sins Such laws with us in England were ordained by Theodore sometimes Arch-Bishop of Canturbury to inform the Priests to become able Penitentiaries From whence Beatus Rhenanus concludeth in this sort Vides igitur necessarium fuisse Sacerdotis uti consilio quatenus institutis Poenitentiae legibus fieret satis quae laicis non perinde cognitae erant B. Rhen. praef ad Teâ—â—l de Poenit. Thou seest therefore how necessary it is to use the counsel of the Priest in as much as the laws instituted for penance might be fulfilled which were not so well known unto the Laity For Consolation wherein not the least part of the Priests counsel consisteth A Priest must fit his words upon the wheel Prov. 25.11 that they may be as apples of gold in pictures of silver Cordial Physick being necessary for some patients His care must be not to quench the sâ—â—oking flax nor to break the bruised reed often imitating his Masters words which were to languishing souls Confide fili son be of good cheer thy sins are forgiven thee that High Priest was sent to heal the broken hearted Luke 4.18 19. to preach deliverance to the captives and recovering of sight to the blind and to set at liberty them that are bruised Deus crimen nullum excepit qui peccata donavit omnia Ambr. and to proclaim the year of Jubilte or acceptable year of the Lord. And the Priests of his order have the same