sanguinem Domini devotè suscepit Eleâ—mosynam suam disposuit ipsius piâ petitione oleo sancto eum inunximus sic in pace quievit Hugo Rothmag Epist ad Innocent 3. extat apud Malmesb. hist Novell l. 1. p. 100. col 2. London He being surprised with a grievous sickness dâ—spatched a Post to us with all haste to come unto him we came and abode with him being full of pain for three dayes and as we advised him he confessed with his own mouth his sins and with his own hand beat his breast and put away his evil mind Through Gods counsel and ours and other Bishops he promised to observe and amend his life and by reason of our office we thrice in three dayes space absolved him He reverenced the Lords Cross devoutly received the Body and Bloud of the Lord gave almes 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 VI. Richard I. 1200. The like preparations of dying well were made by that Ceur de Lion 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 saith 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 therfor 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 malè hactenus actae vitae affectus de peccatis illicò ritè confessus est ac Eucharistiâ multa cum veneratione 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 VII K. Richard II. A. D. 1400. And the miserable end of King Richard II. 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 defaced 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 aliis dedignetur Greg. Mor. l. 22. c. 51. Pour monstre cette proprieté inclina de l'homme a se tenir close couvert en ses iniquitez la victoir qu'il avoit obtenu sur lui de s'accuser soi mesme c. D. Bes Caresme Tom. 2. p. 716 717. 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 robustiùs vitetur tamen humiliùs proditur Greg. ib. If I covered my transgressions as Adam by hiding mine inâ—quities in my bosome 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 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 fame 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
sono audâ—â—o sâ— preparant which tolled all the Religious each man suspecting himself to prepare themâ—elâ—es 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 crâ—â—ible report but that whereof I take notice is how upon any summons or peril of death Communem plebis opinion m non sidei mâ—teriam recito Joan. Mâ—jor 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 consitendum Deo est posteà etiam Sacerdoti proptereà quòd confessio quae sit Sacerdoti in hoc nobis adminiculum praebet ut accepto salutari ab eis consilio saluberrimis poenitentiae observaâ—ionibus seu mutuis orâ—tionibus peccatorum maculas diluamus Theodulp lib. de Ecclesiast observ apud B. Rhenan praâ—f 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 fâ—r aideth us that receiving wholesome counsel from them we may by the wholesome observations of penance and by mutual pâ—ayers 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 Bâ—shop 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 miravili 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 Robert Cotton that Arch-Bishop in the Decrees is cited thus Confessio quae soli Deo fit 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 And first of all Church of England 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 Minister is to exhort the people Communion Book exhortation before the receiving of the Lords supper That if there be any of them which câ—nnot quiet his own Conscience but requireth further comfort or counsel he should come to him or some other discreet and learned Minister of Gods 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 câ—mfort and the benefit of absolution to the quieting of his conscience and avoiding of all scâ—uple aâ—d 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 King James who was as the Angel of the Lord to discern and whose memory is a sweet perfume King James whose royal words are Fateor nominem inveniri amicum aptioâ—em cuâ—us aâ—â—bus peccata deponas quam hominem Ecclâ—siasticum pium probum unâ—è solatium percipias eâ— potâ—stâ—tâ— Clavium peccatorum r 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 Ego cum Calvino confessionâ—m privatâ—m vero Ecclesiastico factam probo quâ—madmodum anteà professies sum optaremque ex anima frequentionem esse eam apud nos rem citâ—a controversiam praestantissimi usâ—s praesertim paranâ—is hominum animus ad sacram Synaxin ib. p. 65. the same gracious Author hath thus written 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 â—xcellent use but most especially to prepare mens minds for the holy Communâ—on Aurei l'ectoris 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 B. Riâ—â—ley Act. and Mon. â—â—â—t 2. p. 17 8. Bishop Ridley a great and principal Agent in the reformation of the Liturgy and who dipping his Rochet in his own bloud sealed the verity thereof with Martyrdome in a Letter unto West sometimes his Chapl in 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 B. Andrews Serm. 4. before K. James upon Whitsunday Reverend and ever to be reverenced Bishop Andrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun and Apâ—llo 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 for 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 Authority B. Lakes Serm. at Greenwich upon Psal 32. vers 5. p. 139. The Godly-learned Bishop Lakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath left a name behind him as a precious
that taught them and especially seeing the Council of Trent hath had so little compassion in this case we are out of hope that any Divines of that side should abate any thing of this decreed rigouâ— It remaineth that we examine the grounds why this extreme necessity is imposed for Laws and ordinances are not usually enacted nor necessarily exacted except upon sound purposes and ends And if those ends may be obtained without them or come by upon better termes or if the goodness thereof be ended the Laws are repealed the ordinances taken away and the necessity ceaseth this being a received Maxim that the necessity of the means must not exceed nor be above the necessity of the end and if the end be not judged necessary the like judgment must be had of the means Again such means are onely deemed necessary which serve for the attaining of the end and so far forth as without them such a proposed end cannot be accomplished For example If eating and drinking be onely necessary for this life then if I had no necessity to live I might have no necessity to eat Again If I am to go a journey it is not necessary that I shall go afoot because I may be carried two things then constitute the necessity of the mean aptitude and propriety that it be fit and onely fit to compass such a design These notions presupposed we shall inquire into the foundations of this necessity in exacting confession and if neither the end be necessary to be had nor the means so requisite for the due obtaining thereof we shall then cast away this necessity as an exaction it being a burden not to be endured which is sustained to no purpose and a tyrannie which laies a necessity upon the conscience where Christian liberty is every way as behoofeful The first ground of this imposition is upon a supposed perill of salvation for these men teach that as there is no reconciliation with God without remission of sin so no sin is remitted without confession or at least a purpose thereof unto a Priest for saith Bellarmine A necessary mean to reconcilement after Baptisme Medium necessarium ad reconciliationem post baptismum est confessio peccatorum omnium Sacerdoti sacta Lib. 3. de poenit cap. 2. is Confession of all sins made unto a Priest And hence it is they urge it so closely Confession to a Priest not necessary in all cases and to all persons necessitate medii and too urgent they cannot be if so great a matter were at stake But the question is whether the mean proposed be necessary to this end yea or no and whether remission of sins can be obtained of God no other way for if it may then we must conclude this not to be an adequate mean conducing thereunto for we must now consider of Confession not as an help and a kind of mean and in some sort of sinners onely but whether or no it be the onely mean for all sinners to gain a pardon for there can be no necessity for a Felon to use the mediation of one man onely to his Prince for pardon except the Prince be resolute to pardon no other way Now God hath not any where revealed so much that no mercy shall be had but upon such a condition nor dare the Jesuites confine him unto any such Christ the Author of the Sacraments Christus author Sacramentorum à Sacramentis suis non dependebat ideò non modò sine confessione sed etiam sine Baptismo peccata interdum remittebat Lib. 3. de poen c. 17. depended not upon his Sacraments and therefore did remit sins sometimes not onely without Confession but without Baptisme also saith Bellarmine Yea in the ordinary course remission of the sin comes in betwixt contrition of the heart and confession of the mouth Saint Augustine upon these words Non dicitur Ore confessus fuerit sed conversus ingemuerit undè datur intelligi quòd etiam ore tacente veniam interdum consequimur hinc Leprosi illi quibus Dominus praecepit ut ostenderent se Sacerdotibus in itinere antequam ad Sacerdotes venirent mundati sunt Aug. apud Magistr lib. 4. d. 17. Sect. 1. At what time soever a sinner shall be converted ingemuerit and shall groan he shall live and not die writeth thus It is not said and shall confess with his mouth but being converted shall grâ—an fâ—om whence is given to understand that sometimes we obtain a pardon when our lips are shut hence it was that those Lepers whom the Lord commanded to shew themselves unto the Priests in the way were healed before they came unto them And as Lazarus was first raised by the Lord Lazarus etiam non priùs de monumento eductus postea à Domino suscitatus sed intùs suscitatus prodiit foras vivus ut ostenderetur suscitatae animae praecedere confessionem Lombard and loosed from the power of death before he came forth of his grave so a sinner is first raised by Grace and loosed from the bonds of sin and guilt before he can come forth to Confession This order the Master observes 1. Nemo suscitatur nisi qui à peccato solvitur None can be raised but must be loosed first from Death because sin is the death of the soul and this solution is absolution 2. Nullus confitetur nisi resuscitatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 6.5 for as speech is the argument of life so confession of grace and in morte quis confiâ—ebitur tibi In death there is no remembrance of thee and in the grave who shall confess unto thee Now the mean in execution ever precedes the end Confession then is not the means to purchase remission which goes before it therefore Gabriel dislâ—kes this course and tels us That many Confessio quòd sit necâ—ssaria in actu varii variis mâ—des osâ—â—ndere niâ—untur sed plerique insufficienter qâ—idâ—m non potest ostendi suffiâ—ienter ex necessitate remissionis p ccâ—ti quâ—mvis remissio pâ—ccaâ—i sit necessaria ad salutem tum quia ad remission m peccati est alius modus sussiciâ—ns sine confessione in actu sc Contritio cordis per quam peccatum remittitur priusquam Peccator Sacerdoti consitâ—atur tum quia confâ—ssio secundum probabiliorem opinionem praeexigit remissionâ—m peccati per contritionem praeviam per hoc nunquam per confessionâ—m remittitur pâ—ccatâ—m sed eam praesupponit Biel. l. 4. d. 17. Qu. 1. and â—n a diverse manner have gone abâ—ut to shew the necessity of actual confession but for the most part very insufficiently and truly it cannot sufficiently be demonstrated from the necessity of remission of sin although remission of sin be necessary to Salvation for that there is another mean sufficient to come by forgiveness of sin without actual confession namely contriâ—ion of heart whereupon the sin is forgiven before the sinner can confess
to confession Harpsfield Cope hath set forth this story with great applause and tells us full sadly that the Portugals assailing a Castle in the East Indies Nulla priùs peccatorum confessione praecunte gravissimas negligentiae suae poenas experti sunt feles mures nigerrimi tanto numero támque horribiles noctu apparuerunt Cop. Dialog 2. pag. 297 298. came off with great loss for not being armed with confession and of a certain Portugal to whom in the night there appeared a great number of black Cats and Mice impar congressus very dreadful to see to and ready to have devoured him Histor alia impressa ante Alcoran p. 99. had they not been prevented by his prayers to a CRUCIFIX hanging in the room and his vows to be shriven with all speed I know not how such creatures as Cats and Mice may Cope in visions otherwise they hold little correspondence concerning the authority of such phantastick shades Casaub praefat de libert Ecclesiae Poenarum celebres sub styge feriae Prudent Bellar. de purg l. 2. c. 18. Sect. ad quintum wherewith the writings of Friers are replenished more than with wisdome and learning it may be said as the Turk did of Papal Indulgences granted by Pius II. to such as took armes against him requiring his Holiness to call in his Epigrams again and as Casaubon of the late interdict against the Venetian Republick that it was Dirum carmen and as Bellarmine of Prudentius appointing certain holy-dayes in hell for the damned souls to rest from their pains that he did but play more poetico So these and many other visions of this stamp seem to me nothing else but the Poetry of the Church of Rome or a moral application of pious and useful fables Thou seest good Reader no necessary cause why Confession should be so necessarily urged Reasons why Confession is not of absolute necessity in all cases and over all persons and our Church is the more sparing and tender in imposing any such absolute necessity upon these grounds following The first is because Auricular Confession hath not been practised continually in the Church but is the daughter and successor of that which was publickly solemnized I speak not of Confession in it self absolutely considered which I have elswhere laid down as a Divine Ordinance but of the clancular and privy carriage thereof to promove such ends as are designed in the Roman Church I say Confession so understood is not of absolute necessity but of late introduction Publick exhomologesis was in ancient times held such a sanctuary for troubled souls that not onely scandalous sinners which were obliged thereunto but many besides came in and confessed openly their sins carried in secrecy and submitted themselves to that discipline yea Qui de fide majore timore meliore erant quamvis nullo Sacrificii aut libelli facinore constricti apud Sacerdotes Dei dolenter simpliciter confitentur exomologesin conscientiae suae faciunt animi sui pondus exponunt salutarem medelam parvis licet modicis vulneribus requirunt Cypr. l. 2. de laps some devout Christians not stained with incensing unto Idols or casting the holy Scripture into the fire two scandals in those times purged with this discipline guilty onely of lesser scars and griefs grew ambitious of undergoing this burden of publick Confession and Penance and hence it was that many a scoffing Ishmael Multi verò audientes vel exprobrant vel irridâ—nt vel malè loquuntur Chemnit and railing Doeg began to exprobrate and deride the Penitents To this end therefore that the discipline might be carried in a discreet manner a prudent Minister was appointed to be made acquainted before hand and by whose advise the Penitent was directed what sins onely were fit to be opened in publick Confession And here is the first mention of Confession to a private Confessor with the occasion annexed that he hearing the story of a sinners life at large may select such offences onely as seemed to him fit for publication Circumspice diligâ—ntiùs cui dâ—beas consiteri peccatum tuum proba priùs Mâ—dicâ—m si iâ—tâ—llâ—xerit praeviderit talâ—m eâ—se languorem tuum qui in conventu totius Ecclâ—siae exponâ— debeat curari ex quo fortassâ— caetâ—â—i aedificari poterunt tu ipse sâ—nâ— sâ—nâ—â—â— multa hoc deliberatione satis perito Mâ—â—ici illius consilio procurandum est Oâ—igen hom 2. in Ps 37. tom 1. p. 293. Be circumspect saith Oâ—gen to whom thou art to Confess prove thy Physician first and if he shall understand and foresee thy disease to be such as ought to be exposed in the assembly of the Church and there to be cuâ—ed whereby peradventure others may be edified and thy self easily healed this must be done upon great deliberation and skilful advise of that Physician Private sins therefore brought in private Confession to hear them by the way and to advise the Penient whether they or onely some of them are fit to be openly known and in such cases to direct him further what course he should take in publick Penance But in process of time this rigour and devotion melted and many abstained from this Confession as abhorring to publish their sins and to bring themselves upon the stage For in Tertullians age when this discipline was in force Plerosque hoc opus ut publicationem sui aut suffugere aut de die in diem disserre pudoris magìs memores quam salutis Tert. de poenit c. 10. and the Church exercised with persecution it may seem strange that many should be more in fear of shame than death abstaining more from being Confessors of their faults than Martyrs for the truth I say the remedy was not as in his dayes to arme the Penitent with resolution for to trample under feet censure and shame but to remit something of the severity namely that the sin should be confessed in private Ut secretò consitâ—rentur Sacerdoti qui licèt crimen illud infacie Ecclesiae non proderet injungebat tamen delinquenti pul licam poenitentiam ut ipso sacto in genere coram Ecclesia confiteretur declaret se grave aliquid commisisse Chemnit ex Sozom nâ—in histor Tripartit l. 9. c. 35. and buried there onely the penance imposed was publickly to be performed by which the Church gathered although she knew it not that some grievous offence or other was committed as Chemnitius explicateth from Sozomen and the tripartite History Those whom you observe to do penance saith Saint Augustine have committed great sins Illi quos vidâ—tis agâ—re poenitentiam scelera sua comâ—â—serant aut adulteria aut alia immâ—nâ—a facta Aug. l. 1. de symb ad Catechum c. 6. as adulteries or some other foul facts the penance by them performed convincing them of hainous sin openly though not evidencing the same unto all Thus the Church became contented with publick penance
his confession unto God and there procured absolution the Author hath not expressed Such stories as these were thought meet for the vulgar to ruminate on yea the Pulpits sounded therewith many Historians saith Canus have been content to think how by the true law of history Ecclesiae Christi vehementer incommodant qui res Divorum praeclarè gâ—stas non se putant egregi è expositurâ—s nisi eas fictis revâ—lationibus miraculis adornarit Canus loc Theol. lib. 11. c. 6. p. 537. they might record such things as the people thought to be true not considering the injury done unto the Church as if Saints lives were not sufficiently related except their actions were set out with fained miracle and revelations In what credit such Fables were the vulgar best know But in truth it was late in the world before men were called to so strict a reckoning In the former dayes either recourse was made to God onely or a general confession before the Church or a special discovery of such sins which made such a combustion in the sinners breast as he could not quench alone but the fire all about his ears must call for aid of his neighbours and amongst them the Priâ—sts that are best able to abate those flames Lighter sins Quotidianae incursiones as Tertullian calls them Quotidian shakings are opened in the general confession of the Church and 't is not impossible for a Penitent faithful and sincere to make his peace with God himself for sins that press more grievous But in many sins and sinners it is found by often experience that notwithstanding their private addresses unto God the wounded conscience will still pinch fearfully nor will the worm cease to gnaw Then at such a time as this when a sinner can find no ease at home what should he do but use the best means he can to se k it abroad I said it was long before this busie enumeration was injoyned A general Confession or an intimation of some speciall sins which lay indigested upon the Conscience was chiefly required Now if at any time such strictness were necessary then at our last Audit when we are in extremis and in the shadow of death and about to take our leaves of thiâ— sinful world and to make our peace with God whilest the last grains of sand are running in this glassie life Yet as it appeareth in an ancient form of interrogating sick persons and ascribed to our Anselme the Priests were not then so particular the form it self is worthy to stand in this place and is thus The sick-man languishing and at the pâ—int of death ought to be thus interrogated Interrogatio sacienda infirmo in extremis constituto ab Anselmo praescripta Infirmus languens in extremis debet sic interrogari sic respoâ—dere Frater laetaris quò◠in side Christi â—a mâ—riaâ—is Respondent etiam Fateris te non 〈◊〉 bene vixisse sicut debuissi Râ—sp Etiam Fateris te tam mâ—lè vixisse ut meâ—itâ—s tuis aeterna poena dâ—beâ—tur Fâ—sp Etiam Paenitâ—t tâ— R sp Etiam Habes voluntâ—tem â—meâ—â—onâ—i te si spâ—tium haberes vivendi Resp. Etiam Credis quòd Jesus Christâ—s silius Dâ—â— nâ—tus sâ—nt ex Maria Virgine gloriosa R sp Etiam Credâ—s quod Jesus Châ—â—stus filius Dâ—i pro te mortuus suit R sp Credo Agis ei gratias propter istâ— bâ—nâ—ficia R sp Etiâ—m Credis te non posse nisi pâ—râ—â—es mortem salvari R sp Etiam Quo expleto dicâ—t infirmus ter In manus tuâ—s commendo Spiritum meum Clero in idipsum respondente sâ—curus moritur Edit ad finem opusculi Epis Roffens de fide misericordiâ— Dei à Georg. Cassandro and so to answer Brother doest thou rejoyce that thou mayest die in the Christian faith let him answer Yea. Q. Thou confessest that thou hast not liv d so well as thou oughtest Ans Yea. Q Thou acknowledgest that thou hast lived so evil as thou hast deserved eternal death Ans Yea. Q. Hast thou any purpose to amend if thou mayest have further space to liâ—â— â—ns Yea. Q. Thou believest that Jesus Christ the Son of God was born of the glorious Virgin Mary Ans Yea. Thou believest that Jesus Christ the Son of God died for thee Ans Yea. Thou arâ— thankful unâ—o him for these benefits Ans Yea. Q. Thou believest that thou canst not be saved but by his death Ans Yea. This was all the Questioning in those dayes thought fit to be used at the hour of death which after some comfortable instructions how the sick-man should behave himself in this last incounter the conclusion is Let him rehearse thrice Into thy hands I commend my spirit and the Clergie answering the same he may safely and peacefully depart We see what kind of Confession then sufficed and it was not the work of one age to bring the people to any other Haymo complained that some in his dayes blushing to confess their sins unto the Priest Erubescentes peccata sua sacerdotibus consiteri quoddam occasionis ingenium invâ—nerunt dicentes sibi sufficere ut soli Deo peccata sua confiteantur si tamen ab ipsis peccatis in reliquo cessent Haymo Dominic 14. post Pentecost pag. 401. found out a witty occasion to forbear saying it was sufficient for them that they did confess their sins unto God if so be â—hey ceased from those sins for the time to come Others would not be brought to that full measure as began then to be imposed confessing but not fully their sins unto the Priest as may be gathered from a Council held at Cavaillon in the dayes of Charles the great Sed hoc emendatione indigere perspeximus Quòd quidam dum confitentur peccata sua non plenè id faciunt Wherein though those Fathers were otherwise minded and desire it to be amended yet they intimate that in their times it was questioned whether men should confess unto God onely or to the Priest also And they themselves put this difference betwixt both these Confessions that the one did properly serve for the cure the other for direction in what sort the repentance and so the cure should be performed their words ensue Some say sins are to be confessed unto God alone Quidam solummodò Deo consiteri debere dicunt peccata quidam verò Sacerdotibus conâ—â—enda esse pâ—rceâ—sent Quod utrumque non sine magno fructu intra Sanctam fit ecclesiam ita duntaxat ut Deo qui remissor est peccatorum consiteâ—mur peccata nostra cum David dicamus Delictum meum cognitum tibi feci in justitiam meam non abscondi Dixi confiâ—ebor c. secundum institutionem Apostoli Confiteamur alterutrum peccata nostra c. Consessiâ— itaque qâ—ae sit Deo purgat peccata ea verò quae Sacerdoti fit docet qualiter ipsa purgeâ—â—ur peccata Deus namque salutis sanitatis author
name are preached Repâ—ntance and forgiveness of sins Luke 24.47 and those whom he hath put together man cannot part asunder And to Repentance there go two things 1. a feeling of chaines and imprisonment 2. a grief for them with a desire to be loosed for sentiat onus qui vult levari sentiat vincula qui vult solvi let him feel the weight of his burden that would be eased as David did when he cried out Psal 38. my sins are too heavy for me to bear and the straitness of his bonds that would be freed as Paul did when he saw the law in his members bringing â—im into captivity unto the law of sin and thereupon exclaimed who shall deliver me from the body of this death Rom. 7.23 And no otherwise doth Christ proclaime it that none should come unto him but such aâ—â—re weary and heavy laden Matth. 11. Grow sensible then of thy oppression under sin how the Irons enter into thy soul be sorrowful for captivating thy self with those bonds Resort unto the Priest shew him thy fetters and crave his assistance to strike them off and then whom the Son of man shâ—ll set fâ—ee or the Priest in his name he shall be free indeed And this is the first and most remarkable consideration why unto the Priest sins must be confessed CHAP. IX The Contents Paternal affection in the Confessary Good for sheep if the sheepherd know their diseases Medicinal Confession The grief better healed when clearer opened Ghostly counsell of great importance to a Penitent Great care in the choice of a discreet Confessor Romes rigid Tenet Absolution denounced by any Priest besides the Ordinary to be invalid The inconveniencies thereof The Parochial Priest not to be deserted without just cause and the same to be approved by the Diocesan II. Priest a spiritual Father THere are other inducements besides that which hath been spoken inclining to the practick of Confession which are now distinctly but suâ—cinctly to follow in their order as first the Relation of a Spiritual Father for that Paternal affection is or should be betwixt the Pastor and his people Love being the chaine that tieth the one to his charge and the other to his due respect Now what secrets will a dutiful child conceal from an affectionate father especially secrets of that nature that may be redressed by the fathers help and may prove obnoxious by the sons concealment A good Father tenders the infirmities of his child and upon notice thereof will either cure or cover them Thus stood Saint Paul affectionate unto the Corinthians 1 Cor. 5.14 I write not these things to shame you but as my beloved sons I warn you q. d. I speak not from a malicious mind to calumniate or disparage you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in 1 Cor. 5. but unto children and that beloved pardon me if I have spoken something harshly it proceeded from love I reprove you not but warn you and who will not with patience endure a fathers warnings he proceedeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ibid. many instâ—uctors you may meet withall but not many fathers and their care may be much but not like my affection and however they may instruct you yet it is I that in Christ Jesus have begotten you through my Gospel in that natural way expressing how great his love was as Theophylact observed Now if love thus descâ—nd why shâ—uld it not ascend why art thou ashamed to make known thy state to such a father who will neither write nor speak to shame thee and whatsoever he doth therein is by way of monition onely and no way prejudicial Greg. Nyssen de Poen in appendice operum Paris 1618. p. 176. Take then as Gregory Nissen advised the Pâ—iest for a partner of thine affliction and as thy father shew unto him without blushing the things that are kept close he will have care both of thy credit and of thy cuâ—e See this testimony more amply before The next denomination is of a Sheepherd and flock III. Priest a Pastor Heb. 13.20 Iohn 21.16 a name which the Apostle hath given unto Christ the great Sheepherd of the sheep and Christ to his Apostle in feed my sheep Now it cannot be amiss for the sheep if the sheepherd know their (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in cap. 5 ad Eph. p. 552. diseases Christ the Arch sheepherd differs herein from all others for whereas some sheepherds are clothed with the fleece feed upon their milk and kill their sheep for meat contrariwise Châ—ist clotheth them feedeth them and was slain for them likewise and His sheepherds herein differ from our sheepherds for how ever they are clothed with the fleece fed with the milk and reap temporal things yet have they not power over their lives to kill them but to feed and preserve them yea if by negligence any of their flock suffer damage it will be set upon their head and reckoning It was wittily observed by that learned and ancient Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. l. 1. pag. 203. Clemens Alexandrinus that the Sheepherd and the Cook view not the sheep alike The Butcher handles him if fat and fit for the slaughter the sheepherd contented with the fleece and milk and increase hath care and watcheth over his flock Let the sheep then distinguish the sheepherds voice from a stranger and to him let their griefs be unfolded And let the same mind be in the sheepherds that was in Christ Jesus He that is studious to heal the vices of humane infirmity Qui studet humanae infirmitatis emendare vitia ipsam infirmitatem suis debet sustinere quodammodo pensare humeris non abjicere Nam pastor ille Evangelicus lassam ovem vexisse legitur non abjecisse Ambr. l. 1. de Poen c. 1. saith Ambrose must take upon him the infirmity it self and bear it as it were upon his own shoulders not cast it off for that Evangelical shâ—epherd is said to have born the weariâ—d sheep and not to have cast it off And can thy infirmities be better known to any than unto him that will take them to himself and bear the burden upon his own shoulders IV. Priest a spiritual physician Tacentibus non facilè potest medâ—la opportuni necessarii sermonis adhiberi Ex lib. Clement MS. The fourth Correspondence is as unto a Physician wherein that adage of our Saviour holdeth the whole need not the Physician but the sick And as a sick patient possesseth his Physician with each remarkable passage in his sickness that the grief being fully apprehended the remedy may be the better applied So should it be in the case of spiritual diseases also The Fathers are very plentiful in their inlargements upon this Medicinal Confession God saith Origen as he hath prepared medicines for the body Sicut corpori medicamenta praeparavit ità etiam animae medicamâ—nta praeparavit
Religion there are many precepts of piety of fasting almes-deeds c. which are not fixed unto stationary times but are left to the discretion of the Church and by her appointment fitted unto times and seasons Our Church commandeth each parishioner to receive the Eucharist three times a year whereof Easter to be one yet confines not a Communicant to these times onely but that he may enjoy the blessed use thereof at other times also as his devotion and the opportunity of the Sacrament serve Christ hath so left the precepts of communicating and confessing Sic praecepta de sumenda eucharistia confessione râ—liquit Christus nec revera potest determinari ex solo divino jure quo tempore haec praecepta nos obligent Canus Relec. de poen part 6. p. 957. that it cannot be determined from divine law onely at what time they bâ—nd us in the use thereof I can resolve that a wounded man should have recourse unto a Chirurgion and the greater danger is therein the greater must be his speed and necessity for a salve but cannot prognosticate at what time he shall be wounded to repent of sin is necessary to confess that sin at least convenient but to sin it self contingent falling out at no certaine time though at all times how then can that be regulated to times that is in it self and in the event so irregular There is a late * Lateran sub Innocentio III. Imponit necessitatem non differendi confessionem ultra annum non autem dat licenâ—iam diffâ—rendi Bonavent Council that enjoyns Confession once a year that is to say the Glossers thereof once a year at the least but the oftner the better if occasion be not that any should defer to the end of the year but that none should go beyond the year Yet Divines well advising upon the point have prescribed three solemn times for the use thereof and amongst them some are peremptory that those prefixed times without great offence may not be omitted Others hold them not binding but advising and counselling all Christians to practice confession at those times appointed They follow The first is when death seemeth by the weakness of the body I. At the time of Death and violence of the disease to be at hand then the advice of the Prophet to Ezechias is very seasonable to set the house of our souls in order when we must die and not live Rubrick at the visitation of the sick The sick person is directed by our Church to make a special confession if he feel his conscience troubled with any weighty matter after which Confession the Priest shall absolve him in a special form immediately following Here Canus distinguisheth betwixt the peril and the point of death Non idem esse periculum mortis articuluÌ„ mortis est periculum mortis in his duntaxat undè mors frequâ—nter solet accidere articulos mortis cùm regularitèr certa mors est aut à morbo vel vulnere aut ab exteriore vi Relect de poenit part 6. They are then said to be in the peril of death who are in such actiâ—ns or passions as are usually accompanied with death as battles in Warre and tempests at Sea and grievous diseases and the point of death is where that fatal stroke certainly ensueth as at the time of the execution of Malefactors or when a man laboureth of such a disease which is regularly past recovery I dare not by any nice distinction remove Confession from the peril to the point of death but would advise any of my charge to make use thereof not onely in the point but the peril of death also as their hearts shall serve them for the fruit of devotion is never out of season The second time upon the undertaking of any solemn action or exploit joyned with certain danger II. Upon atchievements and undertakings full of hazard and danger and where the divine assistance and blessing seemeth more specially to be required As when a people or Nation humble themselves by fasting for the removal of some judgment or the diverting of some imminent danger that act of humiliation cannot but be more auspicious if the people call to mind that Gods hand is heavy upon them for sins and that every man would suspect himself to be the Achan for whose transgression Israel is put to flight and then by confessing his sin to his Minister implore his aid and advice upon the some I am confident our religious fast would be more pleasing unto God and his favour more easily compassed So when we are to bid Battle unto our enemies considering that it is not our shield nor spear that can save us I am perswaded that no souldiers can be more valiant and better armed than those that are prepared with confession and have made their peace with God We read in the history of our own Nation how in the time of Henry the V. that victorious Prince when the Pride and strength of France was discomfited by an handful of men and those shrewdly weakned with penury and a tedious march Fabians Chronicle in Henry V. Anno Râ—gni 3. Christi 1416. Octob. 25. at the Battle of Agincourt The English Host the night before was occupied in Prayer and Confession and that the King then present caused the Bishops and other spiritual men to give unto them general absolution And what courage his men shewed and what a Blessing came from God that happy victory was a glorious testimony The third is upon the receiving of the holy Sacrament wherein though we are not so forward as they are that make the omission thereof damnable in a Communicant though otherwise well disposed but affirm with Saint Paul that A man may examine himself and so eat And Saint Chrysostome Let every man examine himself and then let him come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in 1 Cor. 11. Ho 28. he doth not bid one man examine another but every one himself making the judgment private and the trial without witnesses And Theophylact I set not a Judge over thee but make thee thine own Judge yet for all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. ibid. the same Father maketh the Priest a special Overseer in admitting of Communicants to the Lords Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homil. 17. ad Heb. tom 4. p. 524. for saith he as at the Olympick games the Herald theâ—e made proclâ—mation that none of the Pretendants that were servile theâ—ves or of ill manners should enter into the lists or contend in that Agon So the Priâ—st before the Communion calling upon the Saints to enter by that voice trieth diligently and looketh into them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pastorum est singularum evium vitia explorantium Quid si lâ—gamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notae Dounaei tom 8. pag. 589. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strom. l. 4. pag. 380. lin 2. edit Heynsii lest any shâ—uld