fuller and the clearer He is my Physician Ille Medicus est vulnera igitur illi exponamus ille laesus est offensus ab illo pacent petamus ille est cordium cognitor coram ipso corda nostra effundere properemus ille denique est qui peccatores vocat ad ipsum accedere nè moremur Calvin Instit l. 13. cap. 4. Sect. 9. and to him will I open my wounds He is the party wronged with him will I make my peace He knoweth the very secrets of my heart before him then I will pour forth mine He it is that invites me a sinner unto him and to him will I hasten nor be slack at his call And this Confession of sin unto God is insisted upon by the Rabbins in the book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Dayes and in the chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the day of propitiations Dixit R Isaac Venâ— vide quia mos sancti Dei benedicta non est sicut mos carnis sanguâ—nis mos namque carnis sanguinis est quòd si homo offendit proximum suum quandoque placet eum verbis quandoque nequeat ipsum verbis tantùm placare mos autem Dei sancti benedicti non est sic homo enim transgreditur transgressionâ— tamen placat ipsum verbis sicut dictum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non solum hoc sed etiam consert ei bonitatem sicut consequenter dictum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsitan dices vituló◠culpae docet quid ad hoc dicendum sit id quod sequitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petrus Galat. de arcan â—ath verit lib. 8. cap. 8. is extant this passage R. Isaac said Come and see how the manner and custome of the Lord holy and blessed is not as the manner of flesh and bloud for the manner of flesh and bloud is that if a man have offended his neighbour sometimes he may please him with words and sometimes he cannot please him with words alone But the manner of the holy and blessed God is not so for in transgressing man transgresseth and yet pacifieth him with words as it is said Hosea 14.1 O Israel return unto the Lord for thou hast fallen by thy iniquity take with you WORDS and turn unto the Lord and not onely this but he conferreth mercy upon him as it is said in the words following Say unto him take away all our iniquity and receive us graciously Not onely this but the Scripture hath it as if he should offer calves in sacrifice as it is said afterwards So will we render the calves of our lips peradventure thou wilt say the Calves of sin that which followeth teacheth what is to be said to this I will heal their backsliding I will love them freely In which testimony we see that the calves of our lips are the confession of our sins that in confession our wounds are healed and we in God beloved So in Misdras Tehillim that is exposition of the Psalmes on the title of the hundred Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalme of Confession This is that which is written He that hideth his sins shall not prosper but he that confesseth and forsaketh them shall find mercy He that hâ—deth his sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est quod scriptum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 28. Qui abscondit peccata sua talis suit Saul cui dictum est 1 Reg. 15. Quae est vox harum oviumâ— ipse autem respondit de Amalâ—k adduxerunt eas Qui autem consitetur relinquit ea milericordiam consequetur talis suit David de quo dictum est 2 Reg. c. 12. Et dixit David ad Nathan peccavi Domino dixit Nathan ad David Dominus quoque transtulit peccatum tâ—um non morieris Pet. Gal. lib. 10 c. 13. such an one was Saul to whom it was said 1 Kings 15. What meaneth the bleating of these sheep but he answered they brought them away from Amalek But he that confesseâ—h and forsaketh them shall finde mercy such an one was David of whom it was said 2 Kings 12. And David said unto Nathan I have sinned unto the Lord and Nathan said unto David the Lord also hath put away thy sin thou shalt not dye Instancing in two Kings of a diverse humour the one putting off his sins by collusion hath them charged upon him and the other charging himself by confession hath them put away Saul hid his sins it was but reason therefore he should find them David discovered his and therefore God so covered them in mercy as they were past finding out This then was the custome of the Law and the Prophets Under the Gospel the same custome hath continued the Prodigal son that express pledge and hostage for mercy did but resolve upon Confession to his dearest Father whose speed embracements and kisses prevented the vocal expression God who saw him afar off heard him also what he said (a) Luke 15.18 within himself and what he said to (b) 21. himself also The prodigal sinned against God to whom it is said against thee onely have I sinned Prodâ—gus peccavit coram Deo cue soli dicitur Tibi soli peccavi c. tam câ—tò veniam an retur ut veniculi adhuc longè posito ocâ—urrit Pater Ambr. lib. 2. de Poenit. cap. 4. and obâ—ined so speedy a paâ—don that while he was yet afar off and but on the way the Father meets him The poor Publican upon his confession fared as well putting up his supplication in the Temple Luke 18.13 14. the contents whereof were O God be merciful to me a sinner and went back to his house justified without making Confession to any other Ghostly Father but onely the Father of Spirits of whom Saint John giveth this assurance that if we confess our sin◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 1.9 he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness why faithful and just rather then kind and merciful seeing forgiveness of sins proceedeth from his bounty not our deserving indeed it was his mercy to annex forgiveness to Confession and his justice to reward that which his mercy promised God is so gracious to promise pardon upon this condition that a sinner confess which condition performed God is faithful and just to make good his promise with actual forgiveness fail not thou him of confession and he will never fail thee of forgiveness Upon these grounds the Fathers direct a Penitent unto God esteeming the confession made unto him of so great value as they seem to make but small account of that which is made to man leaving it as a thing indifferent to be undertaken as the sinner finds occasion But he that praiseth Gold must not be thought to dispraise silver and those Ancients that approve of Confession to God in the first place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Priest is out the School distinguishing of the erring key confirmeth for what need to distinguishing of the erring key if the key never erreth therefore Lyra hedgeth him in Hoc tamen intelligendum â—st quando judicium ecclesiae divino judicio conformatur Lyr. in Ioan. c. 20. and tells him that his sentence is allowed of by God when the judgment of the Church is conformable to his Never any simple Priest hath been so arrogant as to assume this priviledge to be infallible the claim whereof the high-Priest at Rome hath made his prerogative but what will you say if the Pope hath erred and that in this present business of absolution and eke in his own case Read this ensuing story you that are devoted to his chair and tell me how you like it Popes have power to make choice of their Confessor of whom they please and there was a Pope perceiving his life to draw to an end Capellano suo authoritatem Apostolicam contulit se absolvendi sub plenaria remissione ut fieri solet in anno Jubilaeo that committed to a Chaplain of his own Apostolical power to absolve with plenary authority as in the year of Jubile By virtue whereof after confession made he received absolution and so departed this life Not many dayes after he appeared to his Chaplain with a heavy look and in a mourning weed and being demanded If he was the late Pope answered yea also the Chaplain desiring to know why he was so dejected in countenance and clothes for that quoth the Pope I am adjudged to eternal death Is it possible replied the Chaplain since upon thy confession thou receivedst the benefit of plenary absolution it is even so said the Pope Supremus judex absolutionem illam ratam non habuit Spec. Exempl dist â— Sec. 30. because the highest Judge would not ratifie that absolution The Relator tells us how by this apparition God would let us know that if it be so in the green wood and top of the Church we should consider what may fall out in the dry and under branches thereof where there is less authority that although God and the Pope have but one Consistory yet they are not alwayes of one mind and if Christ confirm not in heaven the sentence of his Vicar on earth we may well doubt if every Sir John's absolution discharge us before God and if the Popes keys may erre in his own case we may suspect their integrity in other mens and so we see the second link in this Sorites is feeble and apt to be broken For all this let it be granted that sins must be fully opened before the Priest can proceed to Sentence and that he could not proceed amiss in the sentence of absolution and pardon yet except God had made over the hearing of all sins unto his Priests Illa potestas remittendi peccata non ita intelligenda est data Sacerdotibus quasi Deus se eâ andicarit eam prorsùs transtulerit in Sacerdotes ità ut in absolutione non Deus sed Sacerdos remittat peccata Chemnit Exam part 2. p. 176. and reserved none to himself as not minding to be troubled about any such matters and had resolved neither to forgive the sin nor give the audience but to such onely as the Priests have remitted the argument would be the more impregnable But if our God be contrary minded as sure he is having shut out no sins from his gracious audience and is of so quick an ear as to hear the very desires of our hearts and so swift to mercy as to prevent oral Confession with a pardon how loosly doth this reason hang The present Greek Church upon confidence hereof addresseth her self unto God for a pardon even for those sins which upon some causes were left out in Confession Thus writeth their late Patriarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierem. Patr. Constant ad Tubing Resp. 1. c. 11. Whatsoever sins the Penitent for forgetfulness or shamefastness doth leave unconfessed we pray the merciful and most pitiful God that those also may be pardoned unto him we are perswaded that they shall receive a pardon of them from God thus he God then remitteth sins never confessed to a Priest and ofttimes retaineth sins that are confessed for the Priests sentence is not alwayes agreeable with his nor of the same latitude and extent God remitting whomsoever the Priest assoileth if he proceed aright and many more besides and retaining whose sins soever he retaineth and many millions besides Thereupon Scotus observeth that the words of this Commission are not precise that is whatsoever you remit I remit also and no more and whatsoever you retain I retain and that onely For that many more sins are retained by God over and above those which the Priest retaineth is evident The Priest onely retaining such which are detected Illud verbum Quorum retinuerâ—ris c. non est praecisum non solùm enim illa râ—tenta sunt à Deo peccatori ad poenam quae retenta sunt à Sacerdote quia Sacerdos non retinet alâ—qua nisi aliquo modo sibi accusata sed signis indebitis poenitentiae tamen illa quae nullo modo sunt ostâ—nsa Sacerdoti Deus retinet ad vindictam Gehennae Ergò nec istud verbum Quorum remiseritis c. erit praecisum in such a confession whereof there are apparent signs that it proceeds not from a penitent heart in such cases where a sinner shall confess his sins and express no sorrow for the same like those Qui peccant publicant sin and glory in their sin wherein the Priest doth not absolve that is he retaineth and reserves for future sorrow or punishment Now God retaineth those that draw nigh to himself and the Priest with their lips but are far from both in their hearts God I say retaineth these and all those likewise that are not known to the Priest if they be not repented of to be punished in hell fire So for the other member viz. remission of sins If more sins be retained by God than are by the Priests it followeth that more sins are forgiven by God than are by Priests also for be it far from us to think that God shall be more strict than the Priest in retaining and not more copious than the Priest in pardoning or that God should exceed the Priest in detention of sins and not in remission No no God is rich in mercy and though in mercy he so far remember justice as to retain more sins than Priests take notice of yet his goodness is so great as to forgive more than Priests are able to take notice of or well understand Therefore the Commission runnes in words affirmative and not negative as if the remission and retention of sinnes made by the Apostles were precisely equall and of the same dimensions with the remission and retention of sinnes made by God which the negative termes if they
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 is the obscurity thereof as Theophylact noteth So the good Scribes praise in the Gospel is to open to his hearers by preaching of the word the door of faith Acts 14.26 unlocking as it were the kingdome of heaven unto them by giving knowledge of salvation unto his people by the remission of sins Luke 1.77 79. to give light unto them that sit in darkness and in the shadâ—w of death and to guide our feet into the wâ—y of peace for to whom doctrine and instruction is committed that man hath the key of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl suprà saith Theophylact. The key of knowledge is the authority of teaching saith Lyra by which the true understanding lying inwardly hid ought to be opened Clavis Scientiae est authoritas docendi per quam dâ—bet intellectus latens interiùs aperiri ipsi è contrario claudebant perversè inâ—erpretando Lyra in Luc. 11. and they on the contrary did shut it up by perverse interpretation Upon the point then to shut up the kingdome of heaven is to handle the word of God deceitfully or not at all and Christs woe unto you Lawyers which take away the key of knowledge is equivalent with Saint Pauls woe unto me if I preach not the Gospel And this key is truly turned when the word is duly applied 2. Prayer The next means ordained by God for procuring remission of sins and wherein the Minister doth exercise his function is Prayer Jam. 5.14 15. Is any sick amongst you saith Saint James let him call for the Eldeâ—s of the Church and let them pray over him anointing him with oyl in the Name of the Lord. And the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins they shall be forgiven him And as the chains fell off from Peters hands upon the prayers and intercessions of the Church Acts 12.6 so the Angel of the Covenant toucheth a Penitents soul and the bonds of sin are released upon the prayers of the Presbyters Saint Chrysostome informes us that Priests do not onely exercise this power of forgiveness of sins when they beget us again in Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tom 6. pag. 17. but after the administration thereof that power of remitting sins continueth in them and for proof of that continuance he alleageth that former passage of Saint James and thereupon inferreth that Priests forgive sins not by teaching and admonishing onely but by helping us with their prayers Aug. de Bapt. contr Donat. l. 3. c. 17 18. And Saint Augustine maketh this one special way whereby the power of the keys is exercised in remitting sins and to this end he adviseth offenders to do publick Penance that the Church may pray for them Agite-poenitentiam qualis agitur in Ecclesia ut oret pro vobis Ecclesia Aug. hom 49. ex 50. and impart the benefit of absolution unto them and that which hath already been alleged from Leo Qui pro delictis Poenitentium precator accedit Leo in fine Epist 80. ad Episcop Campan that confession of sin is to be tendred to the Priest who cometh in as an intreater for the sins of the Penitent And that of Ambrose but lately quoted Isti rogant Divinitas donat humanum enim est obsequium sed munisicentia supernae est potestatis Ambr. de S. Spiritu l. 3. 19. The Priests intreat but the Deity bestoweth the service is from man but the bounty from an higher power And his reason is sound because it is the Holy Ghost onely that forgiveth sins by their function and none can send the Holy Ghost but God and stand he doth not at the Priests command but intreaty In the Schools two not of the meanest rank Alexander Halensis and Bonaventure are clear of opinion Alex. Hal. in sum part 4. Qu. 21. memb 1. that the power of the keys extendeth to remission of sins by way of intercession onely and deprecation not by imparting any immediate absolution whereof the later giveth reasons why the form thereof is deprecative and indicative Secundum quod ascendit habet se per modum inferioris supplicantis secundum quod descendit per modum superioris judicantis secundum primum modum potest gratiam impetrare ad hoc est idoneus secundum posteriorum modum potest Ecclesiae reconciliaâ—e ideò in signum hujus in forma absolutionis praemittitur oratio per modum deprecativum subjungitur absolutio per modum indicativum deprecatio grâ—tiam impetrat absolutio gratiam supponâ—t Bonav l. 4. d. 18. art 2. Qu. 1. for that by the former he looketh upward and ascendeth unto God by prayer and as a suppliant obtaineth grace and pardon by the second he reconcileth to the Church and for a sign and demonstration hereof to the form of absolution there is prayer premised by way of request then followeth the absolution it self by way of recognition the prayer begging for grace and the absolution supposing the same to be obtained And the ancient method or form of Divine Service observed in the absolving of a person excommunicate was first to repeat a Psalme or say the Lords Prayer Primò dicat aliquem Psalmum seu orationem Dominicam secundò dicat Salvum fac servum tuum Deus meus sperantem in te Vâ—rs Domine exaudi oâ—ationem meam Râ—sp Et Clamor meus ad te veniat Vers Dominus vobiscum Râ—sp Et cum Spiritu tuo Oratio Deus cui proprium est misereri semper parcere suscipe deprecationem nostram ut hunc famulum tuum quem excommunicationis catena constringit miseratio tuae pietatis absolvat per Christum Dominum nostrum Dein dicat Ego te absolvo c. Sum. Angel verb. absolutio 3. 1. secondly O Lord save thy servant which putteth his trust in thee Vers O Lord hear my prayer Ans And let my cry come unto thee Vers The Lord be with you Ans And with thy spirit The Prayer O God whose property is ever to have mercy and to forgive receive our humble petition that this thy servant whom the chain of excommunication bindeth the pitifulness of thy great mercy may absolve through Christ our Lord. Then say I absolve thee from the bond of excommunication in the name of the Father c. And accordingly in the new as well as ancient rituals of the Latin Church the form of absolution is expressed in the third person deprecatively as if it proceeded from God and not indicatively in the first person as if
it proceeded from the Priest himself thus Almighty God be mercifull unto thee and forgive thee all thy sins past Miscreatur tui omnipotens Deus dimittat tibi omnia peccâ—ta tua praeterita praesentia futura quae commisisti coram eo Sanctis ejus quae confessus es vel per aliquam negligentiam seu oblivionem vel malevolentâ—am abscondisti liberet te Deus ab omni malo hic in futuro conservet confirmet te semper in omni opere bono perducat te Christus Filius Dei vivi ad vitam sine fine manentem Consitentium Cerem antâ—q Colon. 1530. present and to come which thou hast committed before him and his Saints which thou hast confessed or by some negligence or evil will hast concealed God deliver thee from all evil here and hereafter preserve and confirm thee alwayes in every good work and Christ the Son of the living God bring thee to the life which remaineth world without end After this form are conceived all the Absolutions prescribed for use in the Liturgy of our Church as savouring of more modesty and less supercâ—tousness and that none of Gods glory might be thought to cleave unto the Ministers fingers for instance In the general absolution upon the confession of sin at the entrance of Gods worship Forms of Absolution in the Church of England He pardoneth and absolveth all such as truly repent them of their sins and uâ—feignedly believe his holy Gospel wherefore we beseech him to grant us true repentance c. And after a general confession of sins premised by the Communicants the Minister or Bishâ—p if present turning himself unto the people saith Almighty God our heavenly Fâ—ther who for his great mercy hath promised forgiveness of sins to all such which with earnest repentance and true faith turn unto him have mercy upon you pardon and forgive you all your sins strengthen and confirm you c. And at the visitation of the sick the sick party having confessed any wâ—ighty matter wherewith his conscience is troubled the Priest absolveth him after this sort Our Lord Jesus Christ who hath left power to his Church to absolve all sinners which truly repent and bâ—lieve on him of his great mercy forgive thee thine offences and by his authority committed unto me I absolve thee from all thy sins in the Name of the Father c. By all of which it is evident how much the Church attributeth to prayer and Divine authority in this ministration A third Ordinance whereby the Minister remitteth sins 3. By the Sacraments is in dispensing the mysteries of God the holy Sacraments and these added to the word of God render the pardon under seal Sacramenta non excludimus quae verbo tanquam sigillo regio appendi solent Masar de Minister Anglic. l. 5. c. 10. pag. 635. Acts 1.38 Acts 22 16. â—ur Baptizatis si per hominem peccata dimitti non licet in Baptismo utique remissio peccatorum omâ—ium est Quid interest utrum per poenitentiam an per Lavacrum hoc jus sibi datum sacerdotes vâ—ndicent unum in utroque M nistâ—rium est Ambr. l. 1. de Poen c. 7. the more to confirm and quiet a distracted Conscience for of Baptisme it is evident Repent saith Peter and be baptized every one of you in the Name of the Jesus Christ for the remission of sins And now why tarriest thou saith Ananias unto Paul arise and be baptized and wash away thy sins And the Nicene Creed I believe one Baptisme for the remission of sins Upon which ground Saint Ambrose questioned the Novatians that baptized and yet acknowledged no power in the Church to remit sins Why baptize you if sins may not lawfully by man be forgiven assuredly in Baptism there is a pardon for all offences What difference is there whether Priests claim this power as given unto them in the reconciling of Penitents or in the washing of Baptisme The Ministery in both bâ—ing one and the same So for the holy Eucharist that lively mirror of our Saviours passion wherein Christ is crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before our eyes wherein the Bread is broken and delivered in token that his body was broken and his merits given unto us Matth. 26.28 wherein the Bloud of the new Testament is shed 〈◊〉 many for the remission of sins Now the virtue annexed to these Blessed Sacraments which are seals of the Promises of the Gospel as the Censures are of the threats is from God whose Sacraments they are and not from man who is but the Minister thereof From his side flowed the bloud and water and because both rise from that spring they have both this power Herein is no power for man where the grace of the Divine bounty prevaileth saith Ambrose It is one thing to baptize by the way of Ministery Nulla in his hominis potestas est ubi divini munâ—ris gratia viget Ambr. suprà Aliud â—st baptizare per Ministerium aliud per potestatâ—m sibi tenuit Dominus potestatem baptizandi servis Ministerium dedit Aug. tract 5. in Joan. and another thing by the way of power saith the Oracle of Hippo the power of baptizing the Lord retaineth to himself the Ministery he hath given to his servants And that School-man argued not amiss that framed this conclusion thence To baptize inwardly and to absolve from mortal sin are of equal power Paris potestatis est interiùs baptizare à culpa mortali absolvere sed Dâ—us non debuit potestatem baptizandi interiùs communicare ne spes poneretur in homine Ergo pari ratione nec potestatem absolvendi ab actuali Alex. Halens sum part 4. Qu. 21. Memb. 1. But God ought not to communicate the power of baptizing inwardly lest any hope should be placed in man therefore by the like reason ought he not to commit the power of absolving from actual sin unto any To conclude this point touching the Sacraments Cyprian or the Author of the XII Treatises De Cardinalibus operibus Christi writeth thus Forgiveness of sins Remissio peccatorum sive per baptismum sive per alia Sacramenta daretur propriè Spiritûs Sancti est ipsi soli hujus efficientiae privilegium manet Cypr. tract de bapt Chr. whether it be given by Baptisme or by other Sacraments is properly of the Holy Ghost and the privilege of effecting this remaineth unto him alone So much for the third mean wherein the power of the keys is exercised viz. in the due administration of the Sacraments The fourth and last thing wherein the power of the keys is discerned 4. By excommunication ecclesiastical censures consisteth in the interdictions and relaxations of publick Censures Therefore Divines refer the promise of the keys made unto Peter Matth. 16. to the Ministery and Preaching of the Gospel Illa de ligâ—ndo solvenâ—o Petro facta promissio non
professing the end and scope of repentance to be the restitution of Gods image decayed in us Officia pietatis erga Deum charitatis erga homines externa testimonia quae sinceram resipiscentiam commendant Calv. have injoyned the offices of piety to God and of charity towards man That penitent sinners are trees of Righteousness of Gods own planting Es 6.3 Ezek. 47.12 growing by the waters that flow out of the Sanctuary and therefore must bear fruit that may serve for meat and leaf for med cine Behold then the subtilty of Satan and iniquity of these times perswading many to have inward Repentance and grief in the heart without any external exercise or fruit whereas the tree is known to be good by the fruit it beareth 'T is true bodily exercise upon the flesh where the spirit and inward grace of Contrition is wanting profiteth nothing yet if true sorrow be planted in the heart it will break forth in the eye with tears and tongue with confession Consider how unsuitable it is to cut off all bodily Repentance for sins done in the body as thou hast given thy members to the one so give them to the other also Thus have I opened so far as is necessary the doctrine of Repentance and shall dismiss the same with certain conclusions Conclus 1 The very nature and essence of Repentance consists in turning The first text that Saint Paul preached on to the Gentiles after his own conversion Acts 26.20 was that they should repent and turn to God and do works meet for Repentance the summe and drift of Repentance being to pass from our selves to God which conversion is not a substantial change altering the subject but an alteration in the qualities of the Converts soul changing them from evil to good as for example the same body now in health 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist de gener corrup l. 1. text 23. now diseased where the substance is the same but not the state or as the same metal wrought in an angular or circular figure materially the same though not formally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. In repentance then the substance is not changed as in generation and corruption nor the quantity as in growth and diminution but in qualities and conditions onely a transformation of the inward man therefore called a new heart and described by returning unto the Lord Ezek. 18.31 Jer. 4.1 3 4. putting away abominations out of his sight by breaking up of fallow ground and circumcising the fore-skins of the heart wherein lies the amendment and alteration Conclus 2 A Penitent upon the sense of his sins and Gods judgments becomes a person much dejected Peccati odium poenitentiae exordium illum arbitror plurimum profecisse qui sibi plurimam displicere didicit Calvin as David and Peter and thereupon grows into a great dislike with himself wishing he were another man and as the beginning of Repentance proceedeth from the hatred of sin so doth the hatred of sin spring from the fear of God and that penitent hath made a fair progress in Repentance which hath truly learned with himself to be highly displeased Conclus 3 Contrition in a true Penitent is a godly sorrow for sin and for incurring Gods displeasure Grief for sin is where the sin is more abhorred than the punishment that if there were no Conscience to accuse no Devil to terrifie no Judge to arraign and condemn no hell to torment yet to be humbled for all that for sin and brought upon our knees for offending such a God and that sin should be the more displeasing to us for that it is unto Him displeasing There was in the heart of Anselmus such a detestation of sin as to profess that if the horror of sin on the one side and terror of hell on the other were so proposed as one of them chuse which he would must needs be undergone by him Si hinc peccati horrorem hinc inferni dolorem corporaliter cerneret necessariò uni corum immergi dâ—beret priùs infâ—rnum quà m peccatum appâ—teret Malle se purum à peccaâ—o innocentem Gehenaam habere quà m peccati sorde pollutum coelorum râ—gna tenere Eadmer vita Anselm lib. 2. that he would prefer the torments to suffer there before the filthiness of sin to be unclean here and that in his option and choice he had rather descend into hell an innocent and undefiled than to ascend into heaven with guilt and uncleanness such hearts and holy resolves God send us A Penitent indeavouâ—eth by all wayes and means possible to Conclus 4 appease the wrath of God to make his atonement for the obtaining of mercy by faith in Christ and the efficacy of his merits by humility of heart by confession and acknowledgment of the offence by promises of amendment and by frequenting the best remedies against sin supporting himself in all his anguishes and afflictions and though he have fallen among theeves be stripped of his rayment and wounded Luke 10.30 yet he is not quite dead gasping for relief Clem. Alex. paed lib. 1. pag. 89. and anchoring himself upon the coming of the good Samaritan his soul is a wounded spirit indeed but wounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a father speaketh not to death but so as may be healed Arbitror quòd etiam Judas potuissâ—t tantà Dei mâ—sâ—ratione non excludi à venia si poenitentiam non apud Judaeos sed apud Christum egisset l. 2. de poen c. 5. Hoc auserre vultis Novatiani propter quod agitur poenitâ—ntia tolle Gubernatoris pâ—rveniendi spâ—m in mediis sluctibusâ—ncertus errâ—bit tolle luctatori coronam lâ—ntus jacebit in stadio Bonum Dominum habemus qui velit donare omnibus Ambr. lib. 2. de poenit cap. 3. This expectation of pardon and reconcilement differenteth the godly sorrow of true Converts from the gulph of grief and desperation of forlorn Miscreants such as were Cain and Judas men swallowed up of sorrow without the least beam of comfort Judas went the wrong way in confessing his sins unto the Jewish Priests and not unto God I suppose saith Ambrose that if that Confession had been directed unto Châ—ist he might have found mercy hope of mercy is the onely incouragement to Repentance wiâ—hout this Anchor the Pilot and his ship are tossâ—d incertainly with winds and waves take away this laurel the Champion will lâ—nguish upon the theatre But a good Lord we have that will forgive all and to all that seek him saith the glory of Millaine And in this last Conclusion we have news of Confession which is a good means to obtain mercy and forgiveness to which we hasten CHAP. III. The Contents Discipline of Penance wherefore injoyned by the Church Exhomologesis divers kinds of Confession Publick penance of Apostolical practice The austerity thereof in the Primitive times Order thereof prescribed in the dayes of Cyprian and
jejunio and prefer open absolution before secret guilt And though our bodies are for the time besmear'd with dust and wrapp'd with hair-cloth though our visages be pale and lurid with fasting our hair dischiveld not platted nor crisped and no fucus no frication applied to revive a decayed complexion the soul Christs spouse never appears in a better dress nor more lovely chaste to her husband than when the body is less adorned Surely the tinkling ornaments Es 3.18 19 20 Num ergo in coccino Tyrio pro delictis supplicare nos convenit Poenitentiam ministerium ejus exomologesin Cyprian and caules the round tires like the moon the changeable suits of apparel the wimples and the crisping pins the glasses and hoods and veiles are very unmeet furniture for repentance even Tyre it self had the means been offered had laid aside the Tyrian robe for sack-cloth and ashes This was the discipline up in Tertullians days which is the ministery and act or exercise of Repentance rather than the virtue it self After the Master let his Scholar take place Saint Cyprian with whom the conversation of a Penitent is thus expressed He must saith he be very intent upon prayers and supplications Orare oportet impensiùs rogare diem luctu transigere vigiliis noctes fletibus ducere stratos solo adhaerere cineri in cilicio volutari sordibus post indumentum Christi perditum nullum jam velle vestitum post Diaboli cibum malle jejunium justis operibus incumbere quibus peccata purgantur Eleemosynis frequenter insistere quibus à morte animae liberantur Cyprian passing away the day in heaviness the night in watching and weeping lie prostrate he must upon the ground bespread with ashes rolling in sack-cloth and mire he must away with no garment having lost that of Christs preferring fasting having fed upon the Devils dish and be imployed upon good works by which sins are cleansed and given to alms-deeds whereby souls are delivered from death See Christian Reader the strictness of those times how hardly sinners were taxed True Converts stuck not at such penances to purchase Gods favour the loss whereof they he 'd dearer than their lives and for whose sake they shed bloud as weâ—l as tears marvel not at the rigid Penitents of that age which was so pregnant of faithful Martyrs and let not those passages trouble thee viz. Good works cleanse from sin that is they sanctifie not justifie the doers and purge out sin (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Al. Peccata bonis operibus purgantur quia contrario habitu expelluntur El emosynae non liberant à morte sed in ipsis Eleemosynis Deus Hostiens as one contrary doth another and almes deliver from death that is God delivereth from death such as are rich in almes and good works far be it from this B. Martyr to intitle good works of what kind soever to the virtue of that bloud which only ran in our Saviours veines Now the order observed in this discipline may be collected from a passage in the same Father blaming the preposterous reconcilement of some where the same was omitted thus The penance as yet not performed Nondum poenitentiâ factâ nondum exomologesi finitâ nondum manu eis ab Episcopo Clero impositâ Eucharistia illis datur Cypr. lib. 3. Epist 14. the publick confession not perfected the hands of the Bishop and Clergie not being imposed upon them and for all this they are admitted to the Euchaâ—ist The order then as B. Rhenanus collects was in this manner First the penitents resorted to the Pâ—iests and made their sins known unto them Discimus hunc olim in Ecclesia servatum ordinem ut 1. fieret consessio criminum apud sacerdotes Dei 2. hanc sequebatur Poenitentia quae praecesserat 3. Poenitentiam excipiebat exomologesis 4. quam subsâ—quâ—batur impositio manûs Episcopi ac Clerithâc factâ dâ—batur Eucharistia sic reconciliatio B. Rhen. annotat ad Tertul. de Poenit. 2. Then was their penance prescribed 3. Next the publick denunciation of their offences in the face of the assembly 4. Afterwards their reconcilemâ—nt by imposition of hands from the Bishop and the Cleâ—gie and their admittance to participate of the blessed Sacrament Basil M. Saint Basil writing upon those words of the Psalme He loveth mercy and justice demonstrateth how God is inclined to both of these virtues that all his acts are mixt and composed of them both and how he practiseth the one upon Penitent the other upon obdurate sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in Ps 32. sub fine gr pag. 84. Basileae An. Dom. 1551. and withall describeth the behaviour and carriage of a Penitent to obtain mercy If God shall find thee humble and bruised for thy sin there 's the inward contrition of a wounded heart the first and principal ingredient in this Medicinal Penance lamenting very much and bewailing thy evil works there 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 howling and weeping the expressions of inward sorrow Publishing without shame the things that were done in secret there 's Exhomologesis solemn and open Confession petitioning the Brethren to further and labour thy safety and recovery there 's supplication to make the Church thy advocate and when he shall behold thee thus wholly miserable and pensive he will confer upon thee his abundant mercy there 's the Penitents reconciliation and absolution there go then inward grief outward sorrow open confession humble supplication all these fore-runners unto mercy and reconciliation In Ambrose you shall meet with frequent mention of Ambrose this Discipline especially where repentance is his theme If a man have sinned secretly and shall for Christâ— sake have undergone penance Si quis occulta crimina habens propter Christum tamen studiosè poenitentiam egerit quomodo istic repetit si ei communio non refunditur volo veniam reus speret petat eam lacrimis petat gemitibus petat populi totius fletibus ut ignoscatur obsecret cùm secundòs tertiò fuit dilata ejus communio credat remissiùs se supplicasse sletus augeat c. Cognovi quosdam in poenitentia sulcasse vultum lacrimis exarasse continuis fletibus genas stravisse corpus suum calcandum omnibus jejuno ore semper pallido mortis speciem spiranti in corpore praetulisse Ambr. lib. 1. de poen c. 10. what ben fit reapeth he if not restored to the communion of Saints my desire is the guilty person hope well intreat for his state with weeping with sighing with the tears of the people that he become a suiter for pardon and although his request be once and again deferred let him imagine he hath been too remiss and cold in his prayers and forthwith enlarge his tears c. Then he tells us what penitents his eyes had seen I have known some in their penance to have furrowed their countenance with tears to
virtues claim a special interest in his affections so is it with the sinner and God It cannot be denyed but our Mediator and Intercessor and Advocate is Christ Jesus the Lord and whatsoever Others do or prevail with God it is for his sake He is the Corner-stone reconciling the building Minister Poenitentiae duplex 1. cui confessio fit ex officio at Sacerdos 2. alius qui audiendo confessionem vicem supplere potest Sacerdotis in necessitate ut est Laicus Compend Theol. verit lib. 6. cap. 27. and upon him is built every Intercession from or for any person besides Yet other Intercessors there are Moses stood in the gap made an atonement for the people and God was deprecated and reconciled There are some persons that by their office and place as stewards in the Lords house may give audience to sin to whom is committed the Ministery of Reconciliation and some by their virtues highly favoured by God though not amongst his Priests and they may take Confessions as faithful Brethren and both of these by their prayers may induce God to mercy My discourse must pass along and in the way call in upon them all but must begin with God the principal Party wronged and the Principal object of Penitential Confession Confessio quae fit mâ—nte Dâ—o est dâ— jure naturali Anton. part 3. tit 14. c. â—9 sect 2. That Confession of sin ought to be made unto God as a condition requisite for the pardon thereof and that it is no mean inducement to incline him to mercy is an undoubted verity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Controversie imbraced by all that make profession of Christianity Dâ—us in lege naturâ—e non sâ—mâ—l exâ—git confessionâ—m peccati Bellar. l. 3. de Poenit. c. 3. the foundation thereof is deeply laid in the law of nature it self as a practical truth flowing from the Principles and conclusions thereof and hence it came to pass that God exacted it from their hands that had no other light than the guide of nature Now Natural laws are the rules and decrees of reason and as reason is the common guide to all men Ratio legis est anima lâ—gis so the dictates and statutes thereof bind all that are capable of that guidance But this is a granted Maxime that every guilty person ought to be judged and this like unto it Haec est nota conclusio quòd quilibet Râ—us debâ—t judicari ista quòd nullus debet esse Jâ—â—â—x in propria causa ergò Reus dâ—bet judicari per alium sed non poâ—â—st juâ—icâ—â—i per alium nisi accusâ—tur illi alii nec potest accusari nisi à sâ—ipso si peccatum suum sit occultum ergò dâ—bet scipsum accusare alii à quo jâ—dicetur Scotus l. 4. d. Qu. 1. sect 1. in ista Quaestione that none may be a judge in his own cause and then this That no offender can be judgâ—d without some accusation to whâ—ch add this none can accuse of secret sins but the delinquent himself the stone then first moved in this penitential judicature is the Confession of the party upon which are grounded the indictment and judgement And saith another Schoolman The law of nature is for a man to repent of the evil he hath done De jure naturali est quòd aliquis poeniteat de malis quae fâ—cit quâ—ntum ad hâ—c quòd doleat se fecisse doloris remâ—dia quaerat pâ—r aliquem modum quòd etiam aliquâ— signa doloâ—is ostendat ut Nâ—nivitae Aquâ—n part 3. quaest 84. aâ—t 7. so far forth as to grieve he hath done it and that he seek all means to remedy his grief and that he also utter some signes of sorrow Thou wilt say this reason concludeth for secret sins which come to light no way but by Confession but publick sins are to be confessed to God also Besides secret sins are to him who seeth in darkness no secret at all and need not that mean for discovery for wherein our Consciences do accuse us God is greater than our consciâ—nces that is a more strict observer To strengthen then this reason I thus assume The end of penitential confession is the judgment of absolution not of condemnation to free not to punish for sin and an absolution not to quit from sin for God in justice cannot pronounce us just for that were to call darkness light but such an absolution as dischargeth us from the guilt and obligation unto punishment and so God in justice may and in mercy doth justifie us and this is to separate betwixt the light and the darkness Now remission of sin ever supposeth sin and the absolution from sin the detection of sin for sin maketh man to be miserable and the Confession thereof God to be merciful God requireth then no detection of sin in the judgment of condemnation which is the punishment of sin and wherein he proceedeth according to his own wisdome but in that of absolution which consisteth in the forgiveness of sin the confession thereof in the party peccant hath ever been deemed requisite by way of pacification Insomuch that all men whatsoever saith Scotus that have believed God to be the just Judge of all the world Justi pro omni statu post lapsum qui habuâ—runt fidem de Deo quòd erat Rector universi justus postquam peccaverunt contra legem Dâ—i consitebantuâ— Dâ—o peccata sua pâ—tentes ab eo remâ—ssionem scientes eum sine tali remissione tanquam justum judicem vindicaturum de illo peccato Scorus ib. and have acknowledged the law of his providence seen in the government of the universe upon every breach thereof have applied themselves to this supreme Governour to appease him with humble acknowledgment of the offâ—nce and to deprecate his anger It was but early dayes in the world when God called upon Adam where art thou which was a summons to a reckoning that as he had sinned Entrée de propos gall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut ulteriùs cum eo loquendi ampliùs cum eo expostulandi occasionem hinc captaret item ut ab eo confessionem pâ—ccati extorqueret Rab. Sel. so he should take notice thereof and prevent and pacifie his wrath by confession it was an entrance into a Parley or a preface and introduction as the Rabbins say into a further conference thereby to expostulate with him about his offence and to extract from him an ingenuous acknowledgment thereof And a Father of the Christian faith conceits no less When God said to Adam where art thou our first Parents then guilty persons were inquired after Cùm Dominus diceret ad Adam ubi es peccato transgressionis primi Parentes corrupti à Domino sunt requisiti de culpa ut peccatum quod transgrediendo commiserant confitâ—ndo delerent Greg. to wash out that sin by confessing which they had committed by transgressing The like
interrogatory was made to Cain where is thy Brother Abel but his impudence was to out-face the murder and plead not guilty till God convicted him The sin smothered brake forth into a greater flame the fore skinned over with a deniall festered He that said at first nulla est iniquitas there is no iniquity in my hands and refused to unlade his soul by confession sinks under the burden and cries out major est iniquitas my sin is greater than I am able to bear Saint Chrysostome collecteth no less Gods mercy appeared in the Question where is thy Brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tom 1. p. 130. to give him the hint and opportunity to bethink himself that by confession of the fault the guilt might be washed away for this was Gods wont even from the beginning to exact from us a Confession of our sins that upon the same he might shew mercy He concludes It is good to confess the fact to disclose the wound to the Physician and to receive medicines from him Gods people in process of time his good pleasure being known how propense he is to give a sinner audience have not failed in this point to confess nor he them to pardon and because Confession of sin from the delinquent and Remission of sin from God commonly go together my discourse shall not separate them we are now upon the Sinners Plea and must instance in those that have had the will to sin the grace to see it the humility to confess it and the happiness to be delivered from it David is famous for his transgressions his confessions and his lamentations I acknowledged my sins unto thee Psal 32.5 and my iniquity have I not hid I said I will confess my transgressions unto the Lord and thou forgavest the iniquity of my sin where we see confession hath not onely the promise but performance of forgiveness annexed thereunto and that from Him who is most bountiful in his promises and most faithful in his performances tu remisisti whose absolution is ever of force for he never turns a wrong key 2. Note also the manner thereof David had not yet made his confession it was onely in voto in purpose and conception not in re an actual performance yet his success is crowned with performance and that will accepted for the deed so much is Gods mercy more forward than mans duty as to grant the pardon before it be asked The word was not at my mouth and Gods ear was at my heart Vâ—x mâ—â— in ore nondum â—rat sed auris Dâ—i jam in â—ordâ—â—rat Aug. in Psal 31. Vide quâ—m velox sit Dâ—i misâ—ricordia erga pâ—ccatorâ—m non dum coâ—sitâ—tur ut audiat homo sed consiâ—ri promittit quod audit D us Ludolph in Psal 31. Dâ—xâ— d liberaâ—i apud me quod consiâ—â—bor tu râ—misisti mâ—â—ni piâ—tas Dâ—i quae ad solam pâ—omissionâ—m pâ—ccata dimisit votum â—nim pro opâ—rationae judicatur Cassiodor in Psal 31. saith Aug. in the person of David and much to the same sense a later Expositor Behold with what speed the mercy of God makes toward a sinner he had not confessed so that man might hear but promised to confess which God heareth To the same purpose Cassiodore I said thâ—t is I dâ—liberated with my self how I will confess and thou forgavest O the goodness of God! forgiving sins upon promise onely for with him the will is of equal acceptation with the deed And lest we should think that this was somâ— peculiar privilege vouchsafed unto the Man after Gods own heart the same sweet singer of Israel doth presently inlarge his note and inferreth this general conclusion thereupon for this shall every one that is Godly pray unto thee in a time when thou mayest be found verse 6. The godâ—y in this world are not so godly but there are times also when they must go to this Confession and comfort themselves with this hope for we are not Angels but men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil hom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 245. gâ—â—â—c Basilea we fall and are raised and that often and in a little space Basil Thus David made a good Confession Let us pass from the Father to the Son Solomon in whom all ages have and shall admire how so fair a star could fall in so foul an eclipse yet he recovered his lost light and of a great sinner proved a great Convert and as Chronicles mention the folly of this King so Ecclesiastes relates the repentance of this Preacher He delivers a general rule Prov. 28 1â— He that hides his sin shall not prosper but he that confesseth and forsaketh thâ—m shall find mercy Wherein observe a necessary adjunct to Confession viz. forsaking of sin It is not then a naked verbal confession that hath this efficacy or such a compendious way of healing and no more but go shew thy self and thy sins to the Priest and thy attrition shall become contrition and thy sins shall be forgiven though not clean forsaken This Roman device Solomon for all his knowledge and that extended from the Cedar to the Thistle was yet to seek of for with Tiburine Impostors though a man bring not so much as that drop of sorrow for sin by them termed attrition but onely a will to confess and utter the story of his lewd life to a Priest with an intent to be absolved by him Non solùm attritus recipit gratiam delentem peccatum tanquam per virtutem meriti de congruo sed non habens talem actum qui sufficiat ad meritum de congruo sed tamen habens voluntatem suscipiendi sacramentum Ecclâ—siae sine obice peccati actualitèr in facto vel in voluntate inhaerentis suscipit non ex meâ—â—to sed ex pacto divino effectum istius sacramenti Scotus lib. 4. dist 14. there is required no more to be set free from sin the Sacrament of Penance will supply all other defects and confer this benefit mero motu of its own accord without any good disposition or desert of the Receiver insomuch that he need to put his ghostly Father to no farther trouble than this Speak the word only and I shall be healed By this new fetch the Sacrament of Penance is available without Repentance Confession without Contrition and sin forgiven which is not forsaken An opinion saith Gabriel much to be esteemed if it were laid upon the foundation of the Scriptures and holy Fathers Ista opinio esset valde acceptanda si haberâ—â— firmamentum Scripturae sanctorum Patrum Biel. lib. 4. dist 14. qu. 2. not 2. and no gallant I think but would embrace it to come off from sin at so easie a hand But see the ill luck of a thing it wants both Scriptures and Fathers to support it for in the Scripture it is He that confesseth and forsaketh his sinne Obseâ—va quod
ex qua exprobratio sequi solebat Bel. l. 2. de Poen c. 15. and so subject to obloquy but not of clancular confession subject to no such inconvenience surely Chrysostome spake of the confession then in use which was performed after one way and whether private or publick there 's the doubt Besides if the Patriarch had excluded the publick Theatre and not the private Closet of Confession why did he repeat to God alone to him onely confess and not to thy fellow servant They aver under those words To God alone to be comprised the Ghostly Father also who for the time is not so much Man as Gods Deputy Upon which ground they resolve That if a Confessor be interrogated upon his Oath of a matter revealed in Confession he may with a safe conscience deny it Quidam dicunt quòd potest dicere se nihil scire ut homo sed ut Dâ—us Sum. Angâ—l v. Confess Potest dicere sine laesione conscientiae se nescire quod scit tantùm ut Deus Aquin. supplem 3ae part Qu. 11. Art 1. because he did not heare the same as Man but as God A resolution very prejudiciall to the Fundamentall Lawes of State as in due place shall be shewed Others confesse more ingeniously Sui temporis sententia fuit in quo Nectarius confessionem sacramâ—ntalem abjecerat Canus Relect. de poen p. 964. That it was the doctrine of the Times and of that Church wherein he lived and that he was swayed and carryed away with the same The Frier might have inlarged himself Gratian. de Poen dist 1. cap. ult Quid. for it was the opinion not of those times but of all times in the Greek Church and so continued till the times of Gratian. The Dean of Lâ—vain makes him onely to connive and wink at the misse and discontinuance of auricular confession Fortè dici possit Chrysost aliquantulùm connivere propter consuetudinem appositam quam per Nectarium praedecessorem suum introductâ—m invenerat R. Tapper art 5. p. 98. by reason of a contrary custome introduced by his Predecessor within his Diocesse Whatsoever it was this great Father and glory of Greece is scarce heard with patience amongst the Pontificians yet it may be wondred with what confidence himself and his fellows are produced by them alleaging them with like sincerity as they paint them at Rome viz. with head and beard shaven Mitred Coped Les ont fait pourtraire imprimere à Rome ayant la barbe raze estant Mitreé revestu des habits Pontificaux à la fashâ—on de noz Prolatz Latines Les Mitres Crosses â—â—stoyent lors encorâ—s en usage A. Theuâ—â— v. es des Hommes illustr livre 1. c. 9. and armed with Crosier-staffe after the Roman cut and fashion whereas the long beard and long robe were the usuall ornaments of those Easterns Prelates the former accoutrements of Mitre and Crosse not invented nor frequented in their times But what say the Fathers of the Western Church since â—he same Sun that riseth in the East setteth in the West and casteth the same beams upon both the Climates The solemn discipline of open Penance continued longer in the Latine Church than in the other and at length sate down also in private confession Ex exhomologesi sive poenitentiae actu nisi multùm fallimur confessio secreta sumpsit originem B. Rhâ—nan I have acquainted you what Erasmus his opinion was That the Confession of speciall sins before God was private onely and that onely made to men was publick a vieu sceu le tous as the French-man speaks exposed to the sight and light of all and that the Chuâ—ch was acquâ—inted with no other in Saint Hieroms dayes sure no other was on foot in Tertullians time as a great Antiquary of his time Beatus Rhenanus affirmeth That Tertullians silence in speakâ—ng nothing of clancular confession is no wondeâ— Ne quis admiretur Tertullianum de clâ—neularia ista admissorum confessione nihil loquuâ—â—m quae quantùm con icimus nata est ex istâ— exhomologesi per ultroneam hominum piâ—tatâ—m uâ— occultorum peâ—catorum â—sset exomologesis occulta Pâ—aef ad lib. de Poen which as he conjectureth was the daughter of publick confession conceived by the voluntary piety of some men that thought to secret sins there belonged private Confession and a concealed Penance as notorious sins were punished with open repentance Quid mihi cum hominibus ut audiant confessionâ—s mâ—as quasi ipsi sanaturi sunt omnes languores mâ—os Aug. Con. l. 10. c. 3. and confession Yet the duty may be of good use though not of so great standing in Gods Church as Paul was born out of due time yet called to be an Apostle whose fervent labour in the Ministery supplied that defect As that Critick wondred not at Tertullians silence so may none wonder at St Augustines words What have I to do with men that they should hear my confessions as though they could heal all my diseases A place that Bellarmine hath said something to though not much to his purpose The Confession Saint Augustine speaketh of is not Sacramental confession he may swear it but a rehearsal of sins formerly committed Confâ—ssio de qua loquitur Aug. non est confâ—ssio Sacramentalis sed confâ—ssio pâ—ccatorum praeteritorum per baptismum dimissorum ad eum sinâ—m instituta ut indè coganscatur laudâ—tur Dei misericordia Lib. 2. de poen c. 20. and washed away by Baptisme acknowledged to this end that the mercy of God towards him might be manifested This is the scope of his whole discourse I grant namely a detection of his great sins and of Gods great mercy yet he might relate how his sins met with mercy Confâ—ssioâ—is autem causam addiâ—â—t dicens quia fecisti Authorem scilicet universiratis Dominum esse coâ—fâ—ssus nulli alii docens consitâ—ndum quà m qui fecit Olivam fructiferam spei misericoâ—di in seculum seculi Hilar. in Psal 51. and so speak of Confession to God as a mean for the obtaining thereof and affirm that man had no more right to know his diseases than he had power to heal them Such a conclusion hath Hilary upon Psalm LI. That David there teacheth us to confesse our sins to no other than to the Author of this universe the Lord who made him and maketh the Olive fâ—uitful with the mercy of hope for ever and ever Such testimonies as these seem to import that confessions before God and before man are incompatible as if thereby two Masters were served and the one forsaken by adhering to the other that confession peculiarly belongeth unto God and is not to be given to any other Truly such a Confession that is made to man without any subordination unto God is derogatory both to Gods glory and our own safety So to confess unto any besides as to rely upon him is not expiatory but
addressed unâ—o women unfit creatures to be acquainted with a mans Cabinet and to look into the privy Chamber of his heart and conceived of this passage to be as much for my purpose as the fabulous conjectures of the Rabbâ—ns who the man was he slew and the manner thereof to the mind and meaning of Lamech passed over it had been for me had not Chrysostome grounded upon the same so many and those notable observations of Confession 1. As the power and torture of an indicting Conscience not suffering the sinner to be at quiet till his sin be brought to light 2. The good that comes to some by the examples of justice in others Cains punishment in denying his sin serving as an inducement to Lamech to confess his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost No man therefore constraining him no man convincing him he sets up a judgment-seat calls upon his wives to be his judges accuseth himself confesseth the fact and allots the punishment wherein no dislike could be taken to the proceedings were it not for his mistake in the Judges The next act of Confession was more solemn and religious made to the Priest before the Altar foâ— besides that general confession of the whole people Nec publica tantùm confessio pro totius populi d lictis ficbat in die expiationis sed privata particulà ris specialium quâ—rundam peccatorum ab iis agebatur qui poenitentiam agentes sibi Deum propitium reddere volebant Beauxan harm tom 1. pag. 134. col 2. poured out annually upon the day of expiation there was a private and particular confession of some special sins in use amongst them for which by repentance they sued unto God for mercy saith a Sorbonist The sinner that would be particular repaired unto the Altar and there presented the Priest with an offering to make the atonement for sins hid from the eyes of the assembly and afterwards come to light a young bullock with imposition of hands from the elders was destin'd for a Sacrifice the Ceremonies whereof are contained Levit. 4. but for some sort of secret sins which had not yet seen the light of fame the sin-offering was appointed to be a lamb or a kid Levit. â— 6 and the guilty person was to confess the sin and the Priest to make the atonement Josephus mentioneth the secret sin and the sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. c. 10. which be saith was a Râ—m but not the confession of the sin as needless perhaps because the offence was imprinted upon the Sacrifice as an Hieroglyphick thereof of which see Levit. 5. for how could a particular offering appertaining to particular sins be laid upon the Altar by the guilty person Quî potuit quispiam offerre oblationem pro peccato qui se peccasse paâ—â—m non fateretur eos qui peculiaritèr offerebant pro peccato peculiariter quóque ejus peccati de quo agebatur sese reos agnoscere necesse fuit Beza de Excom contra Erastum without disclosing of his offence did they not by that act pronounce themselves guilty of that sin for which they brought the offering and desired the atonement That very act of the party peccant viz. the presenting of the sacrifice was a real conviction Scotus then fell short of the truth in affirming that under Moses law â—â—â—â—ge MosaÃca de peccatis occultis tantùm Deo siebat confessio de quibusdam tamen defectibus publicis de non observantia legalium ficbat confessio generalis confessio Sacerdotis erat quaedam dispositio ad misericordiam petendâ—m pro populo sicut erat ista injustè egimus peccavimus c. Scot. l. 4. d. 17. q unica sins done in secret were confessed to God alone and that the confession to man was but of some publick defects and not observing of legal rites And that the general Confession of the Priest served to dispose God to be merciful unto the people like unto those supplications in the Church-Liturgy We have sinned we have done unjustly c. And Bellaâ—mine hath overshâ—t the truth in stretching this confession to a distinct Illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectâ— verti possit dâ—stinctè expressè confitebuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeceptum hoc intelligendum esse de confessione distincta in specie ejus peccati pro quo expiando sacrificandum erat Bell. l. 3. de poen c. 3. Sect. ad haec and specifique enumeration of each several sin and though it be granted the Hebrew word to signifie an express and distinct confession it concludeth not his purpose for a distinct confession is one thing and a confession of all distinct sins another The truth is all the sins they thus Sacrificed for were distinctly confessed but not all the sins they committed were so sacrificed for and to such kind of sins as were expiated by sacrifices doth the Cardinal himself limit this distinct confession Aquinas alloweth not so much to Confession under the Law as a clear and evident expression of sin but rather a confused intimation thereof reserving that distinct demonstration to the clearer times of the Gospel for thus he saith In lege naturae sufficiebat recognitio peccati interior apud Deum sed in lege Mosaica oportebat aliquo signâ— exteriori peccatum protestarâ—â— sicut per oblationem hostiâ—e pro peccato ex quo homini innotescere poterat â—um peccasse non autem oportebat ut speciale peccatum à se commissum manifestaret aut pâ—ccati circumstantias sicut in nova lege Aq. Supplem Qu. 6. art 2. In the law of Nature an inward recognition of sin unto God was enough but under Moses law there was required a protestation of the sin in some outward signs as by the offering of a Sacrifice for sin whereby it might appear to man that he had sinned but it was not requisite to make a special manifestation of the sin committed or the circumstances thereof as in the new law As if to the Patriarchs before the Law Confession were then but in spicis in the ears of Corn to the Israelites under Moses law in farina in the meal and to Christians under the Gospel in pane as the bread set upon the table this be assured of Levit. 17.21 Quia Sacerdos non omâ—ia peccala populi sciâ—bat sed in generali Lyr. in Levit. 17. that in Moses time it wâ—â— not so narrowly sifted into as in ours for Lyra giving some reasons why the Confession of the peoples sins unto God over the Sacrifice could not be particular hath this amongst others because the Priest was not acquainted with all the sinnes of the people but in a general manner The next instance is a law grounded upon the VIII Commandment against usurpers of that which is not theirs injoyning confession of the wrong and restitution Numb 5. â— They shall confess their sin which they have done and he shall recompense
demand Who hath made thee a judge over us Or if a Judge yet not infallible and is not sure alwayes to remit where God remitteth and retain where he retaineth Insomuch that then and there lies an appeal from him to the Judge of all the world who will do right also if many sins are brought before God in prima instantia and pardoned by himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then all sins are not so necessarily to be spread before the Priest Again if God hath invested the Priest with judicial power to take cognizance of sins in this Court of Conscience and hath laid no necessity upon sinners to resort thereunto with suit and service but left it to the liberty of each mans Conscience in submitting himself to the jurisdiction thereof If I say these or any of these be just exceptions the nerves of this argument will be soon abated I will let the first alone Whether the Priest be a Judge or no in the matter of Absolution but take him for one and that there is such a private Court of Conscience wherein the sinner arraigns himself and the Priest pronounceth sentence yet the proceedings differ much from all Secular Tribunals where earthly Judges must take notice of the fact in particular and go according to Evidence here because the Courts are kept in Gods name to whom all things are known and for that he cannot be deceived but man may a Priest may leave the knowledg of the sin to God and yet take notice of the Sinners repentance so far as in him lyeth and according to his apprehension grant him absolution I cannot free this Subalternate Judg from being imposed upon but dare confidently aver the Soveraign Judge cannot be deluded I say moreover A Priest may think he hath proceeded right according to the light he hath received and yet be mistaken for a sinner may put on the outside of Repentance so artificially as to compasse his absolution from his Confessors hands but from the highest hand his further condemnation And ofttimes a great Penitent may make so little shew that the Priest may see no reason to acquit him whom God seeth great cause to absolve The cause then is many times not fully nor truly opened unto man but unto God alwayes There is a difference saith Chemnitius betwixt a judicial Tribunal Discrimen est inter judicium functionem Ministerii Evangelii in Judicio juxta causae cognitionem pronunciatur prout bona vel mala est Ministerium verò Evangelii mandatum habet annunciandi impartiendi alienum beneficium Christi scilicet ad remissionem Peccatorum qui petit absolutionem duo sibi proponit 1. ipsum Deum utpote à quo petit quaerit remissionem peccatorum atque adeò coram ipso totum cor suum effundit 2. deinde proponit sibi Ministerium cujus voce seu Ministerio tanquam Legati Nuntii seu interpretis Deus utitur ad impartiendam obsignandam absolutionem Quando agitur delictum meum cognitum feci Deo non necessaria est scrupulosa enumeratio coram Ministro qui tantum dispensator est alieni benefic i. Ut Minister intelligat cum qui absolutionem petit doctrinam intelligere peccata agnoscere poenitentiam agere in Christum credere quae cognitio habâ—ri potest absque illa enumerationâ— c. Chemnit Exam. part 2. de Confess and the function of the Ministery of the Gospel At the Judgment-seat accordingly as the cause is opened be it good or bad is judgment given but the Ministery of the Gospel hath a command of declaring and imparting a benefit from another viz. remission of sinnes from Christ again He that seeketh absolution proposeth unto himselfe these two First God from whom he craveth and seeketh remission of sinnes and therefore before him poureth out his whole heast In the second place he proposeth unto himself the Ministery by the Voice whereof as from an Ambâ—ssador Nuntio or interpreter God bestoweth and sealeth an absolution When therefore I have made my case known unto God a scrupulous enumeration is not necessary before the Minister who is onely the dispenser of anothers favour and then adviseth the Minister Medicinae locus est hic non judicii Chrysost that if he perceive the Penitent who seeketh for absolution to have a competent knowledge what sin is and what repentance is and what it is to believe on Christ upon which notice he is warranted to give absolution And much to the same purpose Canus We must call to mind that the end of this sacramental judgment is not punishing Illud commâ—morandum est hujus judicii sacramentalis finem non tam punitionem vindicationem justitiae esse quà m vindicationem salutarem ex quo fit ut licèt in judicio purè vindicativo exacta culparum cognitio requiratur ut viz. tanta sit poena quantam quis per culpas meritus est at in judicio hoc Sacramentali non exigitur exacta cogniâ—io peccatorum sed qualâ—s quanta necessaria est ad curationem salutem Poenitentis haec enim hujus judicâ— sinis est Canus part 6. Relect. de Poenit. pag. 903. and the vindicating of justice but the vindicating of salvation whence it is that although at that Tribunal which serveth onely for infliction of punishment there is required an exact knowledge of the offence that the punishment m y be squared according to the nature thereof yet in this sacramental judgment a strict account of sins is not exacted but such and so much onely which is necessary for the salvation of the penitent for that is the scope of that judicatory proceeding Wherein we note 1. Confession of sin is so far forth required as may be for the Penitents salvation 2. And again that an exact confession of all sins is not requisite ro the salvation of a Penitent 3. And lastly the ends aimed at in this Spiritual Court are not the same with the terrestrial benches for here the way is made for mercy and there the work for justice judgment is remembred there without mercy and here mercy without judgment thereupon an exact and curious search into tâ—e knowledg of all sins is not so necessary to this spiritual Judge and so the first link in the chain is broken But suppose a confession so exact and an enumeration of sins so scrupulous as Rome willeth were thought necessary what if the Judg proceed not to sentence according to the right opening of the case We make no question of the Judges authority we suspect his sincerity and there is great difference between authority to do a thing and infallibility in the doing of it Now his sentence is right and ratifyed in heaven when he proceeds according to evidence but it is not infallibly certain that he shall ever do so and we cannot imagine any erroneous sentence to be confirmed above sine Coeli infamia without dishonouring the Supream Judg. And that sometimes the
was there privately carried and ordained thus Every faithfull one of either sex being come to yeares of discretion Omnis utriusque sexus fidelis postquam ad annos discretionis pervenerit omnia sua solus peccata confiteatur fideliter saltâ—m sâ—mel in anno proprio Sacerdoti injunctam sibi poenitentiam studeat pro viribus adimplere suscipiens reverenter ad minus in Pascha Eucharistiae Sacramentum c. alioquin vivens ab ingressu ecclesiae arceatur moriens Christiana careat sepultura Concil Lateran cap. 21. should by himself alone once a year at the least faithfully confesse all his sinnes unto his own Priest and endeavour according to his strength to fulfill the Penance injoyned unto him receiving reverently at least at Easter the Sacrament of the Eucharist otherwise in his life time let him be barred from entring into the Church and being dead want Christian buriall In which decree are these innovations 1. Solus that it must be private 2. omnia peccata sinnes and all sinnes must be confessed 3. Proprio Sacerdoti to their own Priest where the liberty of choosing the Ghostly Father is taken away And for the time which the Jesuit tells us was the onely thing there concluded on I say there was none decreed onely limited leaving Christians to confesse at other times convenient within the year but not to exceed and be without the compasse of a year Come as often within as the Confessor and his Penitent can agree and meet upon it but not to go over the year and to this head must popish shrift be referred But if Repentance be considered as a work of Grace arising from Godly sorrow whereby a man turnes from all his sinnes to God and obtaineth pardon and so including confession as an evidence of inward sorrow and a mean of reconciliation such a Confession poured out before God or unto God before his Priests is of the same right and institution as Repentance is The grace of God hath ordained in this world repentance to be the approved Physician for sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Resp ad Orthod Q 97. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Dialog cont Tryphon Judaeum saith Justin Martyr And again God according to the riches of his mercy accepteth of him that is penitent for his sinnes as just and without sin That thing then is of Divine Institution which Gods grace hath ordained and of divine power and efficacy which makes a sinner accepted of God as a Righteous person But all this thou wilt say may be done by contrition and confession to God onely without respect unto the Priest I deny not but that it may be and often is effected that way but not alwaies such may be the Condition of the sinner and quality of the sin that pardon which is the fruit of Repentance is not gathered and new obedience which is the fruit of the Penitent is not brought forth without confession to the Priest and direction from him and so to be comprised in this duty also for if the doore of Heaven would ever open upon the former knocking the Priest had keyes committed to no purpose To make this to appeare distinctly we are to consider that to institute may be taken in a twofold sense Jurisâ—o isuiâ—is instituere est vel arbores vel vinâ—â—s in aliquo loco pâ—â—â—â—re ut in conducto fundo si â—onductor suâ â—perâ aliquid necessariò vel utiliter auxerit vel aedificaverit vâ—l instituerit l. Dominus Sec. in conduct ff loc conduct vide Turneb Advers l. 2. c. 13. first to be the cause producer and author of an effect so taken with the ancient Civilians with whom to institute trees or vineyards is to set and plant them In a ground let out if the Farmer by his industry shall have improved it have builded or have set or planted in the Digests And in this acceptation Christ is the Author of the Sacrament of the Eucharist that Vine is of his planting and institution he is the Author and his Ministers to do it by his authority Now Repentance is indeed a work of God but not in God Confession is when God openeth a sinners mouth not his own in that sense Confession is not of divine institution 2. Secondly that is said to be instituted that is commanded and enjoyned so of institution divine that is of divine law and ordinance and that of divine law which is prescribed in the Divine word the holy Scriptures as a law to be observed or as an example to be imitated And Divine ordinances are there delivered by God immediately or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of God inspired by him In which sense Saint Chrysostom interpreteth those passages of Saint Paul not I but the Lord and I not the the Lord 1 Cor. 7.10 12. not as if Christ spake of himself and Paul from himself for in Paul Christ spake what is it then that he saith I and not I Jesus Christ hath delivered some lawes and ordinances in his own person unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To. 6.250 Aliquid dicitur esse jure divino duobus modis vel quòd institutum habet in sacris literis idque vel â—xpresse vel certa deductione erutum vel ex mplum continuata ecclesiae pâ—axi omni s culo commendatum Junius in Bellar. controv 7. cap. 10. and some by his Apostles Furthermore a thing may be of Divine right as â—xpresly and formally injoyned in the Scriptures or else as virtually implyed by a necessary deduction and consequence or els as exemplary and ratified by the constant practice of the Church So divine right and institution is accepted in a threefold sense 1. in express precept and command 2. in necessary consequence depending upon some other thing commanded Or. Confession of div ne institution 1. Virtate praecepti 3ly by approved examples in Gods word commended by the practice of the Church We will lay confession unto all of these and see what authority it hath And first for divine command we read in the law that the sinner by divine edict brought his Sacrifice Numb 5. Levâ—t 5. and confessed his sin unto the Priest Thou wilt reply that law was Ceremonial so say I in respect of the Sacrifice but dare not say so in respect of the confession the one being a typical and the other a morall act And think it not strange that one precept may be mixt and composed of Ceremony and morality For is not the law of the Sabbath so the day Ceremonial Diâ—s ceremonialis quies moralis and the rest morall cultus à natura modus à lege virtus à gratia and it may not unfitly be applyed to Confession what is verifyed of the Sabbath 1. Confessio Deo facta est a natura Nature it self teacheth us that a sinner must confesse unto God whom he hath
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
whom heaven is opened as freed by the Son of God that they might be coheirs with him as learned Beza conjectureth Add hereunto another reason to make the guilt of sin better known which is an obligation to punishment and an obstacle unto happiness now the key in opening the door doth put back the bolt and bar wherewithall it was held and God by the ministery of his Priests removes this bar and pardons this guilt which hath shut up the kingdome of heaven against us Absolution presupposeth binding as enlargement restraint we are then in the first place to distingu sh betwixt the bonds of sin and the bonds for sin VinculuÌ„ 1 Peccati 2 Propter peccatum for with the bonds of his own sin is a sinner captiv'd this is the bondage and desert of sin and so is he bounden for his sins by the doom and sentence of Gods Ministers which is the punishment and Ecclesiastical censure 'T is the grace of God onely which looseth the bond of sin Dâ—us ipse solvit à peccati macula mâ—ntis caligine à poenâ—â— debito Magistr lib. 4. dist 18. Esay 5.18 Prov. 5.22 and the power of the keys that absolveth from the censure The Prophet acquaints us with the cords of vanity and a cart-rope of sin implying the worse than Egyptian bondage of a sinner and the wise man who had great experience of these bonds saith his own iniquities shall take the sinner himself and he shall be holden with the cords of his sin God shall not greatly need any Lictors or Tormenters or to say bind him hand and foot Domino vinculis alioqui apparitoribus vel tortoribus qui eum ad supplicium rapiant nil est opus cùm suis ipse peccatis constringatur quò minùs poenam effugiat Mercer Câ—mment in Prov. 5. Non potest saciliter operari bonum propter habitum vitiosum inclinantem ad contrarium Lyra in Prov. 5. for the sinners own offences shall perform that office and the knot fastening these bonds is the habit and custome the sinner hath gotten to do evil fast binding and fettering him from all good actions the weight whereof presseth to sore and the Chaines are so strong that the arme of God onely must alleviate the one and break the other in sunder These bonds Richardus maketh of two sorts culpable and penal by the first a sinner is bâ—und with â—he bâ—nds of Captivity Est oblâ—gatio per quam homo obligatur ad culpam alia pâ—r quam ad poenâ—m in uno obligatur vinculo captivitatis in altero debito damnationis â—hâ—nâ— nâ—n aâ—tâ—m ejusmodi vinctis obligatâ—m solus illâ— solvere potest qui vâ—rè omnipotens omnia potest Rich. de Clav. c. 2 3. and by the latter he is liâ—ble to the debt of eternal death both these oâ—ligations are upon him because sin is an offâ—nce against an etâ—â—nal and infinite Deity and both these obligations hâ— onely cancelleth that is omnipotent and can dâ— all things Another laieth a threefold bond upon a sinner the bond of sin the bond of eternal punishment and the bond of satisfaction Peccans mortaliter statim ligatur 1. vinculo culpae ab hoc absolvit eum solus Dâ—us 2. Vinculo poenae aeternae ubi Sacerdos absolvit id est absolutum ostendit 3. Vinculo satisfactionis uâ—i commutat poenam aeternam in temporalem Expos cum Gloss in Matth. 16. MS. in the first case God onely granteth absolution in the second the Priâ—st absolveth that is sheweth whom God hath absolved in the third the Priâ—st absolveth by binding or by commutation frâ—â—ing the sinner from eternal pain and obliging him to satisfactory Penance The two former wayes we well allow of but are scrupulous concerning the latter by reason of the too much abused handling of satisfactions and commutations as not ignorant who it is that hath pacified his Fathers wrath and by whose stripes we are healed and that we receive not the grace of God by way of exchange but from the free charter of mercy though we hold it very reasonable that where any person is wronged or the Church scandalized satisfaction may justly be imposed and herein we distinguâ—sh betwixt the satisfaction of revenge and of expiation 1. Satisfaction expiatory is Satisfaction expiatory vindictive when the sin is blotted out the sinner pardoned and God reconciled 2. and vindictive when the guilt remaineth and propitiatory in Christ probatory in Christians the sinner is punâ—shed and God revenged the expiation was performed by him who trod the wine-press alone Christ Jesus The Revenge if eternal is executed upon such whose sins are not washed in the bloud of that Lamb. If temporaâ—y upon the Lords own servants not thereby to make an amends to the justice of God but to make an â—mâ—nâ—ment in the Penitent For instance in David God put away his sin but not the sword that was unsheathed all his time Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tâ—mporary penance inflicted upon any either by the censure of the Church In soro mundano peccata quatenus sunt contra honum pacis publicae subâ—iciuntuâ— potestati politiâ—ae pâ—r quam judicâ—ri â—â—â—nis publicis puniri dâ—beâ—nt in soro Ecclesiastico quatenus sunt offensa Dâ—i sâ—luti spirituali nocent subsunt potestati Ecclâ—siae Apol. pro jure Princip pag. 178. or voluntary by the de inquent himself no more prejudiceth that plenary and expiaâ—ory satisfaction made by Christ to his Father for believing sinners than the just infliction of temporary punishment by the Magistrate upon Malefactors where a p rdon may come from God and judgment be executed by the Magistrate for one and the same offence God himself both ratifying the temporal punishment and remitting the eternal Thus we have seen the obligations let us now come to the absolutions And herein we must carefully distinguish what God doth by himself and what he doth by his Minister what God hath in his own power from that power given by him to his Priests and the better to keep this distance we will lay down these assertions To forgive sins efficienter that is to be the true and proper Assertion 1 cause of Remission is a prerogative appertaining to God onely Absolution from sin then directly cometh from him alone Who is a God like unto thee that pardoneth iniquity Esay 43.15 therefore when Christ made bold with this power claiming the same by virtue of his Godhead the Scribes said within themselves Matth. 9.3 4. this man blasphemech by usurpation upon the privilege of the most High for they held it no less than blasphemy for man to forgive sin which our Saviour denied not intimating withall that he might without blasphemy exercise that power who sustained in one person both God and man thereby saith Irenaeus did Christ both cure the man Peccata igitur remittens hominem quidem curavit semetipsum autem
videbatur Hieron lib. 7. in Esay c. 23. neither making him that had the Leprosie unclean or him clean that was cleared thereof but onely declared him to be polluted saith Saint Hierom who before seemed unto many to have been clean Now because Ministerial and subordinate causes work in the power and strength of the superiour and principal the effect ofttimes is ascribed unto them who have the least finger in the business and thus much to the first point For the second the Priests sentence on earth is onely at such times ratified in heaven Non sequitur Deus Ecclesiae judicium quae per surreptioneÌ„ ignorantiam saepè judicat Lomb. l. 4. dist 18. when it proceeds according to heavenly directions God leaving such judgments in the Church gained by surreption or ignorance unto themselves It being a received maxim that as the Judge of all the world cannot do otherwise but right no more can or will he approve of any censure but what is just and righteous that of Saint Augustine being true in this case also that thing cannot be unjust wherewiâ—h the just God is pleased Injustum esse non potest quod placuit justo Aug. Qui scit illum intelligere potest non nisi grande aliquod bonum à Nerone damnatum Tertul. Apologet. c. 5. And as the most ancient and learned of the Latin Fathers said of Nero The man that hath any knowledge of him cannot but understand that it was some great good that Nero condemned So contrarywise those to whom the justice and goodness of God is known cannot be ignorant but that the cause must of necessity be good and just which he approveth and bad withall which he distasteth Either suppose then the Priests sentence on earth to proceed alwayes according to equity else not alwayes to be ratified in heaven In the third doubt there sticks a little difficulty how binding and loosing on earth can precede and go before that which is in heaven for those Fathers cannot be ignorant whose Deputy the Priest is and by virtue of whose commission he proceedeth That God absolveth upon contrition of the heart Non solùm piissimâ dispensatione Leprosi antequam ad Sacerdotes venirent in via mundati sunt ut ipsi mundatorem suum cegnoscerent Sacerdotes nihil horum mundationi se contulisse sentirent juxta verò spiritualem intelligentiam Leprosi antequam ad Sacerdotes veniant mundantur quia non Sacerdotes sed Deus peccata dimittit Haymo Dominic 14. post Pentecost pag. 401. Omnes concedunt quòd per contritionem veram sufficientem peccatum remittitur sine Sacramento in actu Gabriel l. 4. dist 14. Quaest 2. and where contrition is not the Priest absolveth but in vain That as the Lepers were cleansed in the way in going to shew themselves unto the Priests so sin is no sooner repented of but instantly the sinner by God is pardoned how can then this Ministerial absolution take place of that powerful one of God For answer whereunto these conditions must be premised 1. The sinner that stands in need of Priestly absolution hath his conscience perplexed and not quieted 2. The sinner before the Priest hath done his office conceiveth hope onely of pardon from God but no full assurance But 3. upon the Priests application of mercy from the word of God he receiveth comfort his conscience is quieted and he rests assured of forgiveness And to these we must premise again for our better understanding that many persons are members of Christ in election onely as Paul before his conversion 2. Many in election and pâ—eparation as Saint Augustine a Catechumen Membrum Christi 3. 1 praedestinatione 2 praeparatione 3 concorporatione Rich. de Clav. c. 20. Corde credens devotione fervens ad baptisma fâ—stinavit believing in his heart and fervent in devotion he made haste to be baptized 3. And many in election preparation and admission as reconciled penitents by ablution and absolution This priority then is not in respect of Gods election or preparation for mercy but in respect of the actuall and complete admission of the Penitent into his grace and his sensible remonstrance thereof for as the Divine purpose to save a Penitent was from eternity so to remit his sins also but in respect of the sinners first feeling and apprehension of mercy Gods goodness intended unto him by the Priests Ministery being reduced into the outward act Forgiveness may be first resolved upon in heaven but first felt and apprehended on earth Rom. 5.10 When we were enemies we were reconciled to God saith the Apostle who was himself a Persecutor and yet reconciled to God and by him whom he then persecuted quoad veritatâ—m but he reapâ—d not the fruit thereof was not sensible of this reconciliation quoad patefactionem salutarem â—jus communicationem in respect of the manifestation and saving communication thereof till his Conversion Now in râ—gâ—rd a thing is said first to be when it is first taken notice of so a Penitent is then said to be fiâ—st absolved when the Priest maketh known the benefit and the sinner groweth first sensible and communicateth thereof which because a sinner upon earth first apprehendeth and God in his heavenly word alloweth of that apprehension it remaineth that in this sense those sayings of the Fathers are to be allowed of and thus much for the clearing of those doubtâ— The premisses considered the distinction is easily made betwixt the power of absolution which God exerciseth by himself and by his servant for from God is the Primitive and original power the Apostles power is meerly derived that in God Soveraign this in the Apostles dependent Ministri peccata remittunt non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him onely absolute in them delegate in him imperial in them Ministerial Nor do the Bishops and Clergie forgive sins by any absolute power of their own for so onely Christ their Master forgiveth but ministerially as the servants of Christ and Stewards to whose fidelity their Lord and Master hath committed his keys and that is Pract. of Piety pag. 758. when they do declare and pronounce either privately or publickly by the word of God what bindeth what looseth and the mercies of God to penitent sinners and his judgments to impenitent and obstinate persons They then do remit sins because Christ by their Ministery remitteth sins as Chrâ—st by his Disciples loosed Lazarus John 11.44 And the Ancients have made the raising and loosing of Lazarus and the cleansing and admitting of the Lepers into the Camp a Type of the power residing in God and of the authority he hath given unto man And as Christ by his power made Lazarus alive and the Apostles onely loosing his bonds set him free so it is the grace of God which revives and justifies a sinner The Priests publishing his liberty whom the son of man hath made free In like manner the cleansing of
enter unprovided Learned Downes for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustituteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I suppose the first word may stand for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Ethnicks were the Priests which viewed the Sacrifices and the exta that were presented at the Altar and upon that inspection made their predictions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clemenâ— Alexanâ—rinus styles them or else shepherds inquiring into the diseases of their flock in particular intimating thereby that the Priests under the Gospel did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a previous examination view the bowels coÌ„science of those that approched to the Table of the Lord. And our Church instructeth that if upon this examination where God and the party about to receive are onely present the Conscience remaineth unquiet but further comfort and counsel is required then let him make the Minister of his privy counsel also his presence may do thee good it cannot hurt thee In my opinion then in case where the conscience wrings and that there may be great reason to fear the Judge may be prejudicate and bribed with self-love in his own cause the approbation of the Priest is alwayes convenient and sometimes necessary as the Communicant finds himself in case and thus much briefly for the time of Confession CHAP. XI The Contents All convenient secrecy apprimely requisite in the Confessary Suspicion of discovery a great enemy to Confession Sins already committed with expressions of grief to be concealed The Schoolmen bringing sins de futuro to be committed within the compass of the seal The damnable doctrine of the Jesuites that Treasons and Conspiracies yet Plotting against Church or State and confessed to the Priest ought to be shut up in privacy The odious consectaries and inconveniences thereof Examples of sundry Confessors revealing treasons detected in confession The preservation of Prince Church or State to be preferred before the secrecy of the seal Sins opened in Confession the concealment whereof complieth not with the Priests fidelity to his Prince and Countrey to be discovered Marriage in the Clergy no prejudice to the lawful secrecy of the seal especially if the penalty of the old Canons against the violaters thereof should be revived THat which comes next under our consideration is a necessary adjunct and condition wherein the discretion of the Priest is much desired that is that he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that can lay his hand upon his mouth seal up in all convenient secrecy the sins that are mustred up in Confession that they may never once see the light but he buried in eternal silence And truly this condition must be observed else few will come to confession upon the least hint of publication No man in his right senses will lie naked in his Tent and expose himself to the scornes of a scoffing Canaan therefore the Priest may shut his ears except his lips be closed for few men would have their doings brought upon the stage And if a course may be thought on to preserve mens reputation and yet this part of the Priestly function may be executed I see no reason but the same may and ought to be preserved In the reprehension of one Brother that hath trespassed upon another Christ enjoyneth in the first place private monition of his fault between them two alone Matth. 18.15 and so thou hast gained thy brother and he hath not forfeited his reputation Christs will was sinners to be reproved in private saith Theophylact lest being openly rebuked they may grow past shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in Mat. 18. The reprehension then must be privately carried to preserve the offenders credit Open reproof for the most part begetting either despair or impudence If such care must be had upon the redargution of a sinner then greater must be the respect of his good name when he comes in as a voluntier upon his own confession accusing himself upon hope of pardon And 't is very fit where God covereth the sinnes in mercy the Priest should cover them in secrecy for besides the prescript and light of nature which willeth us to do as we would be done by Celare peccatum de lege naturae eleganter probat Scotus quatuor rationibus 1. ex ratione charitatis 2. ex ratione fidelitatis 3. ex ratione veritatis veracitatis 4. ex ratione unitatis mutuae utilitatis Biel l. 4. dist 21. Qu. Unica and we would be loth any secret of ours should be divulged whereby our credit might be questioned and good name which to all men is a precious odour should be defamed Besides we repute the Betrayers and publishers of secrets no better than betrayers of trust and faithless persons and not so onely but false in their promise and word whereby they ingaged themselves to privacy Now if these reasons have force for keeping secret a matter of importance which as a secret hath been commended unto us and we passed our words for the Concealment thereof All these conditions should swear the Priest to convenient privâ—cy For the Penitent comes to him of his own accord acquainteth him with the state of his soul turnes the inside of his conscience outward and resorteth to him as Gods Deputy for comfort for absolution and the Priest herein should resemble God whom he represents amongst the miracles of whose mercy Saint Chrysostome placeth the concealment of sin confessed unto him and the not upbraiding of a sinner for the same as well as the forgiveness it self his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To. 6. pag. 608. lin 10. This is not onely wonderful that God forgiveth sins but that he doth not reveal them nor lay them open or make them manifest And how reserved Saint Ambrose was herein appeareth in his Life written by Paulinus who reporteth thus of him the causes of sins which the penitents confessed Causas Criminum quas Poenitentes confitebantur nulli nisi Domino soli apud quem intercedâ—bat loquebatur Paulin. in vit Ambr. he spake of to none but unto the Lord to whom he interceded for them He is unworthy sure of the Ministery of the keys so to wrong that grieved party as to be unto him a further occasion of sorrow he came to find grace in God eyes and not to lose his reputation in the sight of men and to make use of the Ministerial key to unloose the bonds of sin and not to unlock the secrets of his heart in the open view Let that Priest be branded for a Doeg a Judas and what not that shall not keep this trust that is committed unto him that through his folly breaks off that spiritual commerce betwixt himself the Pastor and the sheep of his pasture in the case of sin absolution direction and consolation for take away the opinion of trust and secrecy and confession will grow weak and languishing The Priest then is conjur'd to secrecy but whether in all
by the latter our selves And I am of opinion many are displeased with Confession not for any hurt or distaste at the thing it self but at the difficulty thereof and abstain from it not as an act unlawful but unseemly to men of their quality and disagreeing with their disposition No small argument that it is a work of grace whereas our corrupt nature so much frowneth at it But how burthensome soever it may seem to flesh and bloud sure the burthen of a wounded Conscience is greater Acts 15.25 for who can bear it It seemed good unto the Holy Ghost and unto us as the first Council in the Church decreed to lay upon you no greater burden than these necessary things It being not the least part of prudence to cut off things superfluous as withall to impose necessary This later age hath not been so much a vintage as a pruning of the Churches vineyard And 't is not impossible for a quick and fruitful branch to be amputated and cut off amongst so many fruitless and unprofitable Matth. 13. â—9 Those Weeders had need to have great care that pull not up some hopefull blades amongst store of weeds There is not any I suppose that can throughly purge his floor and gather the wheat into his garnâ—r Matth. 3.12 but he whose fan is in his hand and will burn up the chaff with unquenchable fi e. I honour the memory of the first Reformers of the Church as good men yet but men and not exempted from errour and verily believe that the great abuse and jugling under the sacred veil of the keys Confession and Absolution the merchandize and trading in Indulgences the lewd profaning of Ecclesiastical censures made them less zealous for the true use of Confession the keys and censures and so by a kind of connivency there waxed a general coldness in all the parts of the mystical body of Christ in the commendable and necessary exercise thereof The Ministers and Pastors of Christs flock could with no sins for Confession no perplexity for the Conscience no wounds no diseases in the soul and that all the flock were so sound and whole that there needed no Physicians But they may wish the best and fear the worst and find too much work for Physicians if throughly imployed too many bonds and bars for their keys and too many infirmities for their power to work on Confession cannot be out of request so long as there are so strong temptations to assault and so weak a fort and poorly man'd to defend Let then thy soul be of more worth than thy body and to the healing of spiritual wounds lend a quicker ear for thy bodily health what wilt thou not undergo what not indure lancing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Str lib. 1. Ut valeat corpus ferrum pâ—tieris ignes Arida nec sitiens oâ—a â—â—gabis aquâ Ut valeas animo quicquam tolâ—rare recuses At pars haec pretium corpore majus habet burning purging vomiting and is a little shame in confession a small austerity in penance tedious to be undertaken for thy souls good thou settest not that price upon the better part of thy self which thou oughtest that refusest such receipts for the safety thereof For saith a Father he is nothing neer such a Benefactor which freeth the body frâ—m a disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. l. 1. p. 258. as he that delivereâ—h the souâ— from unrighteousness in regard the soul is far more precious than the body Let then the great benefit redounding to the soul by confession vanquish the shame and natural repugnancy Declare thou thy sins first that thou mayest be justified Esay 43.76 as the LXXâ—I read it Justification follows upon that declaration not condemnation Whereupon Saint Chrysostome assignes the difference betwixt the consequent of confessing at the tribunal of God from terrestrial bars For at these external tribunals below after accusation and confession of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tom 5. p. 139. deaâ—h followeth but at the divine Tribunal upon confession where the sinner accuseth himself there goes a Crown And herein is a beam of Gods mercy in not extorting Confession as our Judges do to the prejudice of the accused but as a Physician to know our diseases for their better healing and his justice too after a sort herein shineth that the sinner in confessing might blush for sin whereof he was not ashamed in committing By this means doth the Shepherd of the flock come by notice of the several kinds of infirmities wherewith his sheep are troubled and can the better prescribe the remedies By this discovery of sin many disorders may be rectified at this consistory of Conscience which no Political Benches of justice can search into or redress hereby secret wrongs may be recompensed secret amends may be made secret injuries remitted and secret enemies reconciled The greatest gainer is the Penitent himself for besides the assoyling of his offences he hath purchased a Counsellor to advise him for the best how to avoid sin a Comforter to embalme his wounded conscience from Gods word sweeter than the honey or the honey comb and an Advocate to plead on his behalf to God with prayer and intercession By this high minds are abated and a sinner waxeth sensible of a higher power incensed by his sin By this unbridled offenders are kept in some awe and discipline By this Gods Priests are the more reverenced and his ordinance in their hands more powerful In a word amongst all the Tribes Judah that is Confession hath the Star Scepter and promised seed The Answer then returned by the Neophytes or new Christians in Japonia Percontanti mihi quosnam Religionis Christianae ritus quaeve instituta sibi maxâ—mè crederent prosutura Duo illa semper sc confessionem communionem sine controversia responderunt Epist Japon l. 1. p. 59. 2. Dilinguae 1571. is very remarkable when Xaverius had often demanded of them what rites and exercises in the Christian Religion seemed unto them most profitable and availing constantly answered those two without all controversie the Communion and Confession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad eos qui in libellum inciderint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FUll Nineteen courses hath that glorious Bridegrome of heaven made and in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or space the other Luminary hath through many various revolutions returned to the same point in the Celestial girdle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lunae à Sole in Enneadecaeteride est 46′ 56″ cui in signifero respondit ¾ gr 16′ 56″ since this Treatise past the Authors last hand and eye having for ought he knew like the Antique subterraneous Obeliskes lyen buried or by the late more then Civil wars been driven into coverts in which process of time being grown out of knowledge and memory is by the hand of that immense providence sweetly disposing all things
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 dâ—lectando se de hujusmodi interrogationibus propter delectationem saciendo eas Sum. Argel tit Interrog in Confess contriving them upon set purpose for their dâ—light 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 soâ—â—â—ty looking a-squint upon the desires of the flesh inquire af â—r the diffeâ—ence of sins obscene and beâ—stly matters Formulas confessionum quibus sancti illi Pneumatâ—â—â— câ—rca pâ—ccatorum diffâ—rentias obscoena quaedam impudica exquirunt quae sinâ— Interrâ—gâ—ti cujus auribus inauditae turpitudines lasciviae instillantur rubore Interrogâ—ntis inhonâ—sti appetitus titillationâ— vix ullâ—s vâ—rbâ—â— aut ne vix quâ—dem â—nunciari poâ—â—nt 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 becâ—me scandalous to their Penitents Nec eos quidâ—m probo qui imprudenter interrogando Poenitentibus scandaluÌ„ inâ—iciunt atque adeò coâ— peccare docent Qua in re confidenter etiam reprobo summâ—s istas Confâ—ssionem inteâ—rogâ—tionibus plenas quae idiomate vulgari non solùm eduntur sed passim etiam muâ—â—erculis Idiotis conferuntur ut indè discant non Confitendi sed ut ego sâ—ntio peccandi râ—tionâ—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 foâ—m of confessing but as I suppose of sinning Our last exception against this Specifique enumeration of every sin in Confession Of Venial sins Reservâ—d cases is derived from a practice of theirs in exempting of Venial sins and reserved cases from the ordinary and parochial Ghostly Father Vâ—nialia quamvis rectè utiliter in Confessione dicantur taceri tamâ—n citra culpam multisque aliis remediis expiari possint Concil Trid. c. 5. Those as superfluous and scarce worthy of a Priests skill and notice these as too hainous and desperate diseases exceeding his skill Patribus nostris visuâ— est ut atrociâ—ra quaedam graviora crimina non à quibusvis sed à summis dâ—ntaxâ—t Sacerdotibus absolverentur 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 Dilemmâ— 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 ex natura 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 proportionable 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 Doctor Field of the Church Book 3. c. 32. therefore may be punished in the st ictness of his righteous judgement yea with utter anniâ—ilation 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 offence in the world Again if all Spiritual wounds must pass thorough the Priests hands of necessity for curation then venial sins also for though thâ—y 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 Pour un clou on pâ—rd un fer pour un feâ— un cheval pour un cheval un Châ—valiâ—r as the French Proverb is may cause the loss of shooe horse and horseman for great weights many times hang upon small wires and however some Roman controversie-men put off venial fin 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 venialâ— sit in hoc locum sentio Roffens contr Lath. art 32. p. 317. but professeth his consent herein with Luther That venial sin is onely venial from the mercy of