God and in that respect may all other sins be venial too as capable of Divine mercy So venial sin hath no prerogative that way nor may for that cause be justly exempted from auricular Confession For reserved cases wherin sins of the greater magnitude are made over to the Pope and whereby they shut up the kingdom of heaven before men without being opened by a golden key we have little to say save considering the great expences tedious journies continual delaies whereby much treasure was exhausted forth of this Land and many of the better sort of the Inhabitants made slaves we are to bless our God that this Antichristian yoke is cast off the tyrannie overthrown and our selves delivered from a more than Egypâ—ian servitude And while the matter was proposed and scan'd at Trent Rom non esse perspicuae veritatis à nullo Patrum mentionem ejus factam immò Durandum Gersoneni Cajetanum magni nominis viros affirmare non peccata sed censuras modò Pontificis judicio reservatas Colonienses Theologi affirmantes neminâ—m ex antiquis Scriptoribus reservationis mâ—minisse nisi in casu publicorum peccatorum certè haereticos eos accusare tanquâ—m pecuniarum aucupes Hist Concil Trid. l. 4. p. 283. the Divines of Lovain objected that it was not a point of evident verity mentioned not by one of the Fathers that Duâ—and Gerson and Cajâ—tan affirmed not sins but censures to be resâ—rved for Papal Judicature The Divines of Colen added how none of the ancient Writers mentioned Reservation but in case of publick sins and that the Hereticks would for certaine accuse them for contriving how to squeeze and empty mens purses and coffers So then if those men that stand so much for detection of all sins unto the Priest have made so bold as to cut off the two extremes vâ—z the greatâ—st and the least offences I see no reason but that we may use the like liberty Auricular's Câ—nsâ—ssiâ— prout in Ecclâ—sia Rom. usurpatur niâ—â—l sâ—rè â—st â—l uâ— qâ—â—m â—â—â—â—culâ—m ad hominâ—m sâ—creta arcana â—xâ—isâ—â—nda artificiosè contextam Quod quidâ—m non sit ut aegrès Mâ—dâ—cina vulâ— ratis câ—nsciâ—ntiis opobâ—lsâ—â—â—â— contritis solâ—tium solidum adhiberi possâ—t 〈◊〉 ut auâ—um argâ—ntum in lè conflâ—nâ—uâ— omâ—iaâ— ad ipsoâ—um lucâ—um convertantur Mason de Minister Anglic. lib. 5. c. 12. but upon far more likely and better reasons I shall conclude these exceptions with the saying of an able Divine at home Auricular Confession as it is used in the Church of Rome is almost nothing else but a Net artificially woven to fish after and comprehend the secret and hidden things of men nor is it so used as to afford Physick to the diseased or pretious balme for wounded consciâ—nces or sure comfort for broken and contrite hearts but thereby to compass Gold and Silver and to convert all into their own purses There are some Stories or rather superstitious Lies as Sir Tho Mâ—ore calls them devised to uphold this doctrine The one is of a Woman who having committed adultery could never in eleven years space be brought to utter the same in any Confession Two Priests whereof one was the Popes Penitentiary and another as holy as he Ad quamlibet expressionem unius pâ—â—cati Buho exibat de ore ejus Illi Bubones cum uno alio majoris enoâ—mioris formae turmâ—tâ—m ingrâ—ssâ— sunt in os mâ—licris ventrem coming into those parts and both being in the Church about their Priestly affaires the woman approached to the Penitentiary to be shriven at every sin she confessed the other Priest standing within view but not within hearing saw an Owle flutter out of her mouth and after the flight of many Owles she stopped it seemeth at her concealed sin and was no sooner absolved of the rest confessed by her and risen up then the same Priest saw all those Owles reenter into her mouth with another more ugly than any of the former The Priests proceeding onwards in their journey the one told unto the other what he saw The Penitentiâ—ry guessed that the woman had kept back some sin in Confession Spec. exâ—mplor d. 9. Sect. 31. Quo libro miraculorum monstra saepiùs quà m vera miracula legas Can. loc Theol l. 11. c. 6. pag. 540. Dist 3. Sect. 46. De omnibus pâ—ccatis quae modò protuli et quae non protuli culpabilem mâ— fateor coâ—am Deo vobis he returned therefore but at his return found her suffocated and dead to whom her soul appear'd tortured in a fearful manner and all for burying of that sin in silence and being questioned by the Penitentiary for what sins those of her sex were usually damned For Fornication said she wanton dressing and Painting and for shame in not confessing Hereby it is intimated that Confession en partie is of no validity and one sin concealed hinders all the rest from pardon But another Woman though faulty in the same kind yet had better success of whom the relation passeth thus She was otherwise very religious but in her younger dayes had fallen into a sin of that nature as she could not for shame utter the same unto the Priest but used to conclude Of all the sins which I have opened or not I confess my self to be guilty before God and you and could never be brought to specifie the same after her death and before her burial she revived and spake to this effect that she had committed one sin which for shame she could not confess but with many tears was wont to utter the same before the Altar and image of the blessed Virgin Coram ipsius altari vel imagine and desire her intercessions that she might not be damned for this concealed sin and told withall that after her death she was seised on by evill spirits Constituit in S. ecclesia nominem sine confessione salvari posse but rescued by the blessed Virgin and by her means to her Son restored from death to life to confess and be assoyled of that sin which was no sooner performed but she again yielded up the ghost Here three Popish tenets are confirmed at one blow 1. necessity to confess every sin 2. worshiping of Saints and 3. before Images and their Altars As this woman made her confession at the blessed Virgins altar so Gregory Turonensis relateth that Clotharius King of France confessed his sins at Saint Martins shrine Clotharius ad Sepulcrum Sancti Martini cunctas actiones quas fortassè negligenter egerat replicans orans cum grandi gemitu ut pro suis culpis B. Confessor Domini misericordiam exoraret Hist lib. 4. Sect. 21. and became an earnest suiter to that Confessor to become a mean for mercy for him but whether Saint Martin took that course with that Prince as the blessed Virgin did with her penitent to send him back after death to be shriven by a Priest or tendred
potestas judicandi non est justitia immo potest esse sine justitia ita potestas vel authoritas cognoscendi in aliqua causa potest esse sine cognitione aliqua Scot. lib. 4. dist 19. whereby they have power to make inquisition into and examine the case or the Penitent as a man that standeth by may know as much Law as he that sitteth upon the Bench although he hath not a Commission to examin the truth of a cause then in question according to his skill as the Judge hath for saith Scotus that authority whereby the Judge possesseth himself with the true information of the matter depending although it may require skill and discretion to manage the same aright even as the key of power requireth justice in the right use thereof notwithstanding as the power to judge is distinguish d from Justice and may be found where there is no justice as in Pilat so the power and authority to take cognizance of a cause may ofttimes be without any discretion or science at all as in Festus and Felix Saint Pauls Judges the gift then of knowledge and understanding is not the key but the guide thereof and the authority rightly placed when a man of understanding is in place 2. Clavis Potestatis The Second is the Authority of censuring or the key of power which we call the power of absolution consisting in the solemn denunciation of the Sentence for the former key which investeth the Priest with authority to discern Claves sunt discernendi scientia potentia judicandi i. e. solvendi ligandi usus harum Clavium 1. discernere ligandos solvendos 2. dâ—in ligare solvere Magistr l. 4. dist 18. and examine between leprosie and leprosie is but preparatory maturing onely and ripening the sinners case for sentence Judicium sumitur prout significat actum Judicis ut Judex est jus decit i. e. juridicam sententiam pronunciat Apol. pro Jure Princip pag. 173 174. final determination being the scope thereof wherein the Priest after a full notice and examination of the sinners case and comparing the same with the law of God the rule to direct his hand and key judgeth according to that law and pronounceth the sentence judicial I say as delegated from God whose Commissioner for such causes he is and proceedeth not as a Witness to give in Evidence nor as a Herauld or Crier or Pâ—rsevant to make intimation of the Magistrates decree as a Messenger onely but as a Judge though subalternate clothed with authority from Christ and Christ from his Father to give the sentence The Father saith Chrysostome hath given all power unto the â—on and I see thâ—t they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 6. p. 16. the Priests to have bâ—en made partakers of all that power by the Son for witnesses discover and declare the fact and Judges proceed aâ—cording to their evidence for example whether such a Murder were committed or no the eye-witnesses are the evidence as present and observing the fact although the Magâ—strate denounce the sentence and punishment The Penitent then becomes a selfe-accuser and witness and the Priest turns the key according to Gods law whose Deputy and Steward in that case he is Nor doth this power to be a Judge contradict his office as a Minister for as Magistrates are the (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.4 Ministerâ— of God and bear not the sword in vâ—in so are Ministers the Magistrates of God and bear not the keys in vain But of this there will be occasion to say something in the exercise of this power whether it be judicial or no. Onely thus as the Magistrate is a temporal M n ster and the end of his power the preservation of publick peace and tranquility so is the Minister a Spiritual Magistrate to procure the salvation of souls and the enlargement of Gods kingdome and as the Magistrates sword is Terrestrial punishing evil doers and protecting such as do well so is the Ministers key Celestial binding the obstinate and loosing penitent offenders And it goeth well with Church and State when the Ecclesiastical Ministery and Civil government keep the bounds God hath set them and in truth the mutual incroachments and confusions of these two powers have been the occasions of all the alterations and combustions in Christendome For as when the roof of the Temple rent in sunder not long after followed the ruine of the Temple it self So if these two principal beams and Top-rafters the Prince and the Priest reâ—t asunder the whole frame of Christian religion will be shaken The abuse of the keys hath occasioneâ— the Câ—vâ—l Magistrate to abridg in some cases the lawful use thereof â—nâ— when the Church men began to use them like swords the Sword men seized upon them as belonging to their Regiment Know tâ—en O Priest what the inscription is that is ingraven upon thy k yâ— They are the keys of the kingdome of heaven and remember that he who gave the keys to Peter said unto the same man put up thy sword into thy sheath And let the Magistrate be afraid to draw too near unto this holy ground to handle the Câ—nser and approach unto the Altar or to Usurp upon the true function of the keys 2 Chro. 26.16 which appertain not unto them but unâ—o the Priests that are consecrated lest they participate in the judgment and leprosie of Vzziah As the Spiritual keys are of the kingdome of heaven because they open and shut the same to different offenders Revel 1.18 so are they of Death and Hell too from the dire effects thereof to such as are impenitent for Hell hath gates as well as Heaven and the same key that shutteth Heaven gates openeth Hell and where the gates of heaven are opâ—ned those of hell are shut Now heaven is opened and hell shut when a sinner is loosed and absolved in like manner hell is opened aâ—d heaven shut when a sinner is bound and his sins retained The next thing we are to consider Whatsoever thou shalt bind on earth c. It had beâ—n more correspondent to the Metaphor and use of the keys to have used the termes of opâ—ning and shutting 2 Of Absolution â—ligation as did Esaias the Prophet and John the Dâ—vine but the Holy Ghost hath chosen to express this power under the words of binding and loosing Esay 22.22 Rev. 3.7 to signifie the miserable â—state of such to whom heaven is shut up as remaining bound with the cords of their own sins Nempè ut intelligamus quam misera sit conditio illorum quiâ—â—s Coelum clauditur manent enim ol stricti peccatorum vinculis Contrà verò quà m bâ—ati sunt illi quibus apertum est coelum qui scilicet à filio Dei liberati sunt sint ipsius cohaeredes Beza Annot. in Matth. 16. and contrariwise the blessed condition of those to
observation of the discipline rendred more pious He that truly repenteth Qui agit poenitentiam non solùm diluere lachrymis debet pâ—ccatum suum sâ—d etiam â—mâ—ndationibus factis operire tegere dâ—licta supâ—riora ut nâ—n ei imputâ—tur peccatum ergo tegamus lâ—psus nostros posterieribus factis Amb. l. 2. de Poen c. 5. Satisfactio duplex 1. Propâ—tiatoria pro nostris totius mundi pâ—ccatis Christus est 2. Quam Ecclâ—sia exigâ—t à peccatoribus vindicta â—st quam ex praescripto sacerdotis vâ—lut sâ—iritu â—â—s Medici de nobis sumere debemus commâ—ssis peccatis contraria sacientes Grop de Sâ—cram Poenit. p. 107. Edit Antw. 1556. saith Saint Ambrose ought not onely to wash away his sins with teaâ—s but amends being made to cover and hide his former defects that his offences may not be imputed unto him let us therefore cover our former faults with good deeds following Sound is that distinction of Gropperus 1. there is a propitiatory satisfaction which is Christ Jesus for our sins and the sins of the whole world 2. and there is another which the Church requireth of sinners a Revenge which according to the prescriptions of the Priest our spiritual Physician we ought to take of our selves by performance of holy actions diametrically opposite to the former iniquities whereby the sinner is humbled God is pleased and the Church satisfied and the dregs of sins by the contrary acts of virtue defecated and cleansed Thus much for Theodorus Anno Dom. 740. Egbert Egbert was the next who made Ordinances on this behalf A man who by his birth as Brother to a (b) Egbert King of Northumberland King and by his office an (c) At York Arch-Bishop might well be sufficiently authorized for such proceedings A Penitential was by him prescribed highly esteemed and carefully preserved amongst the huge devastations of Religious houses and Libraries although time had like to have deprived him of the honour of such a work Opus poenitentiale in magno olim fuisse precio post veterum MSS. Codicum insigneÌ„ cladâ—m quae Coenobiorum subsequuta est cataclysim supersunt hodie diversa exemplaria splendidè quidem antiquissimè exarata Spelman Concil pag. 275. and given it to one whose learning and piety might render him suspicious thereof for placed it is at the end of Venerable Bedes works under this Title Canones ad remedia Peccatorum are antidotes for sinful and sorrowful Patients and the Priest as Ghostly Physician is taught well and seriously to advise upon the sex age condition state and person of each penitent Sacerdos Christi sexum aetatem conditionem statum personam cujusque poenitentiam agere volentis ipsum quoque cor poenitentis curiosè discernaâ— nè post stultum Medicum vulnâ—ra animarum siant pejora to distinguish exactly of several maladies to enquire all he may into the heart and inward man and accordingly to administer lest in case he proceed confusedly the wounds in the soul by the Physicians folly prove more dangerous for prevention whereof Non omnibus unâ câdemque librâ pensandum est there followeth a catalogue of sins and oâ— such penances as concern the same holding an equal analogie between the malady and the medicâ—ne the sin and the sorrow And all this not to expiate or satisfiâ— for what hath passed but to exclude and prevent what may follow non pro remissione peccatorum sed pro remedio Poenitentibus atque lugentibus vera medicamenta salutis not for the remission of sin but for remedy against sin for so much they are intituled Excerpta Patrum remedia animarum Râ—ceipts of the Fathers for the souls preservative All which fowre and sharp potions prescribed by the Ancients serve not to justifie but sanctifie real converts For the not imputing the remitting and covering of sin appertain to the righteousness of faith Psal 32.1 Whereof cordial sorrow fasting and chastising of the body almesdeeds c. are the fruits of a good life and evidence of justifying faith Place then such exercises of piety under sanctification and no incroachment will be upon the solemn Sacrifice of our Redemption The like construction charity may put upon all the subsequent testimonies These Canons were decreed about the year of grace 740. at which time Egbert possessed the Chair at York Beda in magna devotione tranquillitate ultimum è corpore spiritum efflavit Flor. Wigorn. ann Dom. 735. Chron. pag. 271. Lond. an 1592. Fasti Regum Episcoporum Angliae ad finem Rerum Anglic. Scriptor Lond. à Dom. H. Savilio editi and for that cause could not be published by Bede dead four years before as Florentius Wigorniensis and the Savilian Fasti testifie A Council celebrated at Calchurch situated as Hollingshed will have it in the Mediterranean Kingdome of this Island King Offa then reigning in the year of our Lord 787. where a Roman Legat presided and where were assembled the Arch-BB and BB. of both Provinces Gregorius Ostiens Episcopus Praesidens ponit Author Antiq. Britan. Ecclesiae in Northumbria Hollenshedus verò rectiùs in regno Merciorum insomuch that the Noble Collector styles it Concilium Legatinum Pan-Anglicum A Convocation of all England Si quis autem quod absit sine poenitentia confessione de hac luce discessit pro eo minimè orandum est where amongst other Chapters and Constitutions there is one De conversione poenitentia confessione and for Confession thus If any person which God forbid depart this life without repentance and confession that man is not to be prayed for and not to pray for the Dead was in that age held as uncharitable as with us to pray for the living is esteemed charitable And that Confession there mentioned is the same made unto the Priest the words immediately before specifie Juxta judicium Sacerdotum modum causae Eucharistiam sumite fructus dignos poenitentiae sacite Inter Concilia Orbis Britan. c. operà scrutinio V. C. Henrici Spelman Equ Aurati edita Lond. A. D. 1639. where we read According to the judgment of the Priest and nature of the offence receive the Eucharist and bring forth fruit meet for repentance A. D. 924. King Athelstane King Athelstane who began his reign over all England by him reduced to a Monarchy and Crowned at Kingston by Athelmus Arch-Bishop of Canturbury in the year of grace 924. amongst his and other laws of the Saxon Princes collected by Mr Lambard this is fifth that was enacted by him If any being condemned desire to confess himself unto the Priest that all do earnestly and diligently promote all the Laws of God c. I have not seen the law in Lambard himself the Treatise being in few mens hands where I suppose it is more at large but rather as it is pointed unto Book 16. pag. 1360. and the
dayes the truth began to take place in the hearts of many so that party which stood for the old Mumpsimus as well as the other that imbraced the new Sumpsimus Adeo ut uno eodemque lâ—co tempore in Pontificios laqueo dilaniatiâ—n in Protâ—sâ—aÌ„tes vivicomburio saevirâ—tur Cambd. Appar ad Elâ—zabeth pag. 6 7. escaped not the penalty of his rigorous Statutes that it was no strange spectacle to behold at once a Protestant at the stake and a Papist at the Galhouse By that law Incontinency in Priests and Marriage were equally made felony and death in their persons either to use the sin or the remedy and the benefit of the Clergy otherwise a privilege was to them a snare and that offence capital in Church-men which then was scarce criminal in the Laity A man that shall survey the Acts of Parliament under that Prince shall find that they were truly under him Uâ—â—e domi terribilis soâ—â—s tyraâ—â—â—â—uâ— hâ—beretur Camb ibid. who melted the courage of both those Houses as wax making them capable of any impression and his Will a Law But of him and his memory enough as also of such Laws and Constitutions which have to my observation been enacted in this point of Confession and of what force they are at this present it were much to be wished the Reverend of that profession would determin I will add hereunto such instances as have obviously occurred unto me of those Princes that have worn the Diadem of this Kingdome and yet not abhorred from this exercise of Piety Sundry Princes of England that used confession but have confessed their sins unto Spiritual Fathers and Pastors in hope of absolution I. King Edred reigned 10. years died A. D. 955. the first is King Edred who ended his reign and life in the year of the Worlds redemption DCCCCLV of whom Florentius Wigorniensis writeth thus The glorious King of England Edred fell sick in the tenth year of his reign and despairing of recovery sent away with all speed for holy Dunstan the Abbot Qui missa celeri legatione confessionum suarum Patrem Beatum Dunstanum scil Abbatem accersivit Vox desuper clarè sonuit Rex Edredus nunc in pace quiescit Florent Wigorn. ad ann 955. pag. 353 354. and Father of his confessions who in all haste resorted to the Court and having come half his journey a voice from heaven sounded cleer in his ears King Edred resteth now in peace At which voice the horse whereon he sate not able to bear the burden sunk under him to the ground without any harm unto him upon the back The Kings body was brought to Winchester II. William Conqueror Resumpto animo quae christiani sunt executus est in confessione viatico Malmsb. de Will. 1. pag. 63. col 2. Lon. and there by Abbot Dunstan decently interred By which it seemeth Dunstan was the Kings Ghostly Father though he came too late to take his Confession The second Prince is William the Conqueror whose sickness increasing at Roan and the Physicians upon inspection of his Urine had judged his death to be at hand upon the hearing whereof saith William of Malmesbury he filled the room with lamentation that death had prevented him long bethinking how to amend his life But pulling up his spirits he did the duty of a Chrâ—stian in confessing and receiving the blessed Sacrament III. Margaret Q. of Scoâ—s The third is Margaret the Queen of Scots but extracted of the * Sister to Edgar Ethling Presbyteris ad se accersiâ—is eisque peccata sua confessa oleo se perungi coelâ—stique viatico muniri fecit Rog. Hoved. Pars prior Annal pag. 266. Edit Lond. A. D. 1093. English bloud having heard the fatal news of the death of King Malcolme her husband and Prince Edward her son slain by the English as they were invading the Marches of Northumberland she took it so much to heart saith Roger Hovedon as suddenly she fell into a great infirmity and without delay having sent for her Priests she went into the Church and there made confession of her sins unto them caused herself to be anointed and to be houslâ—d by receiving the Sacrament beseeching the Lord with fervent and daily prayers that he would not permit her any longer to live in this sorrowful life and her prayer was heard for the third day after the slaughter of her husband being dissolved from the bonds of flesh as is believed to the joys of eternal salvation This sad accident fell out in the year of Grace MXCIII and the VI. year of William Rufus The next is William Rufus IV. William Rufus A. D. 1102. who came to an unfortunate end by the glance of an arrow whether aimed at him or no is uncertain or whether he stumbled upon the same but by the wound thereof he took his death as he was hunting in the New Forest called YTENE 2d day of August In Nova Forresta quae linguâ Anglorum Ytene nuncupatur à quodam Franco Walrero Tyrello sagittâ incautè directâ percussus vitaÌ„ finivit 4. Non. Augusti â—er 5. indict 8. Florent Vigorn Chron. p. 469 470. and in the XIII year of his Reign which sudden accident was the more lamentable as preventing his repentance and confession and other comforts his soul might have found if sickness had given him notice of his approching end The want whereof Eadmer a grave Historian thus lamenteth Vpon the second day of August he fetched his last breath Secunda dies Augusti vidit eum expirantem siquidem illa die mane pransus in sylvam venatum ivit ibique sagittâ in corde percussus impoenitens inconfessus è vestigio mortuus est omni homine mox derelictus Eadmer hist Nov. l. 2. p. 54. for upon that day breaking his fast he came into the Forest to hunt and there was wounded with an arrow and forthwith died impenitent and unconfessed and was immediately abandoned of all men The want of Confession had not been worth the noting if the use thereof at the last close had not been generally received To him succeeded his Brother Henry I. a moderate V. Henry I. Beauclerk and as those times afforded a learned Prince who after he had swayed the Scepter full XXXV years and odd moneths then being in Normandy sickned of that disease whereof he died And perceiving his own weakness sent for Hugh whom he had constituted his first Abbot at Reading where he founded a goodly Abby and there lieth interred and after advanced him to the Metropolitical See at Roan which Arch-Bishop in an Epistle to Pope Innocent relateth the pious end of that Prince thus Prout ei dicebamus ipse ore proprio sua confitebatur peccata manu propria pectus suum percutiebat malam voluntatem dimittebat pro nostro officio tertio eum per triduum absolvimus Crucem Domini adoravit corpus