de leprae dijudicâ—tione agerâ—tur Ostende te inquiens Sacerdoti Beza de Presb. excom p. 17. Why then did Christ sâ—nd them thou wilt say To shew the respect he bare unto Levi's order and to remove that scandal as if he went about to break the Law And why the Lepers above all others of the diseased were sent to Christ Lyra gives two reasons 1. That the Priests might testifie if they were thoroughly healed 1. Quia Sacerdotes debchant iudicare num talip esset verè curatus 2. Quia pro sua emendatione tenebatur offerre sacrificium determinatum in lege Lyr. in Luc. 17. and so against their wills be witnesses of the Lepers curation and Christs miracle 2. To offer for their healing the sacrifice appointed under the Law upon other errands than they were sent and not to confess their sins Remitted then they were unto the Priests for trial and examination not for any acknowledgment not to confess they were Lepers but to make it apparent to the Priests first and by the Priests to the people that they were healed from their Lepry and freed from the danger of infecting It being the Priests office to try such men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact in Luc. 17. Importuna est illorum allegoria qui legem merè politicam inter ceremonias reponunt Calvin Siste te summo Sacerdoti de publico coetu intelligendus est ut praeteream fieri id solitum magis ad publicam gratiarum actionem vel ad partae sanitatis aut alterius cujuspiam beneficii judicium Iac. Rex Med. in Orat. Dom. p. 63. lat edit and they to undergo the censure How impertinent then is it to infer a Divine institution from a politick ordinance and to make a Law of State to become a typical ceremony especially where the manner and end are so different for in Auricular Confession the sin is acknowledged here the benefit the act there is private here publick there the spiritual lepry is revealed that it may be cured here after the cure that it may be censured there that the Confessed sinner might be restored to the faithful society here that the convicted leper might be exiled there exposed as an example of devotion here expelled upon danger of infection there penitents make their resort to receive the benefit and here the lepers to be thankful for the benefit râ—ceived This shewing therefore unto the Priests shews no such matter as Auricular Confession to be of Divine right and institution We must then see better cards Their best plea is from the words of Christ Receive the holy Ghost Ioh. 20.22 23 whose sins soever ye remit they are remitted unto them and whose sins soever ye retain they are retained Words of a pregnant sense in the Church of Rome as to bring forth at one venter twins two Sacraments of Penance and of Order That Christ therein conferred a power to the Apostles and their successors over sins is a clearer truth than may well be denied but whether such a power over consciences as is exercised in that Church must now be questioned The power it self in remitting and retaining sins we must adjourn to its proper place and must for the present examine whether the words of Christ in themselves considered or by necessary consequent prove auricular confession to be of divine right and institution The Roman Divines insist upon the latter and endeavour by necessary consequent to infer the same thus Such as have fallen into sin after Baptisme are bound by Gods law to repent thereof and seek to be reconciled unto him but none can be truly penitent or reconciled unto God without confession of sin unto the Priest which assumption they further confirm thus Christ hath instituted the Priests judges upon earth with such power Christus instituit Sacerdotes Judices super terram cum ea potestate ut sine ipsorum sententia nemo post Baptismum lapsus reconciliari potest sed nequeunt Sacerdotes judicare nisi peccata cognoscant Bellar. lib. 3. de poenit c. 2. as without their sentence No sinner after his Baptisme can be reconciled but no Judge can pass a sentence upon unknown sins and secret sins cannot be known but by Confession of the party therefore they conclude c. from which discourse thus framed arise in their opinion these two Consectaries 1. That Priests are instituted by divine right to hear and determine of sins brought before them by Confession 2. Comme l'institution des Prestres est de droit divine pour confesser les Pecheurs ausi est bien la confession des Pechez pour estre sait devanâ— ses Juges comme Diâ—u les a ordonâ—é commâ—ndé aux Prestres d'ouir les consessions pardonner les pechez ausi par la mesme ordonnance commandment à il obligé les fidâ—les Penitens à liâ—ur decoâ—urir declarer leurs fautes D. Bess Caresme Tom. 2. p. 724. That sinnâ—rs are injoyned by the same authority to appear at this Tribunal and there to accuse themselves that they may be absolved And as God hath ordained and commanded Priests to hear Confessions and to pardon sins so by the same ordinance and command hath he obliged the believing Penitents to discover and declare their offences No argument more cried up than this and as common with Romes proselytes as water in Tiber and thou hast it good Reader as it is pressed by a Jesuite and a Sorbonist who would be thought to be the onely Scribes and Pharisees of Papal Divinity and mayst observe how all the force hangs but upon the by one wheel moving another that if the least flaw happen in any one the motion that is the conclusion ceaseth Many consequences but how put together by what pins and contignations that 's a secret Persius Satyr ult depinge ubi sistam Inventus Crysippe tui finitor acervi For according to this induction without Confession to a Priest no absolution and without Priestly absolution no remission and without remission from the Priest no reconciliation with God Or thus No reconcilement betwixt God and a sinner except his repentance be sincere no Repentance is sincere till the Priest approve and judge it to be so no Priest can judge of the Sincerity of Repentance without notice of the offence and notice he cannot have without a sinners confession Christus certè nihil horum dicit in sententia illa Joan. 20 de tali judiciario processu nulla syllaba ibi extat Chemnit ex part 2. p. 178. Thus have you this argument up-staires and down-staires And if all these inferences flow so naturally and necessarily from the text how dull-sighted were the Ancient Doctors that could espy none of them Let us tread this Climax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for if it appear that the Priest is not constituted a Judge in this case then there will lie against him exceptio fori and a sinner may
the Lepers was Gods doing the Priest serving onely to discern what God hath already done and to pronounce the same Richardus herein saith well though not alwayes well Distinguamus diligenter quid Dominus faciat per sâ—mâ—tipsum quid faciat per Ministrum suum per semetipsum resuscitat mortuum per Ministros solvit ligatum per sâ—mâ—t ipsum mundat Leprosum ministâ—rio Sacâ—rdâ—tis reducit eâ— etum Mortuum resusciâ—â—râ— Ieprosum mundar ad idem videtur resâ—â—â—re nam utrobique solvitur obligatio culpa sed vinctum solvere vel rejectum educere ad id m nihilominus vidâ—tur respicere quoniam utrobique sequitur obligatio paenae Leprosus mundatur quando pervâ—rsus quisque pravitatis suae sordiâ—us divinitùs exuitur Mortuus resuscitatuâ— quando peccato captivatus ad benè vivendum divinitus animatur Past emundationem leprae Sacerdotali officio interveniâ—â—â—â— ejectus priùs in sua reducitur instâ—tis involutus à Domini Ministris abirâ— ad sua redire permittitur quando per absolutionem consilium Sacerdotis ad vitae novitatem reformatur Rich. de Clavibus cap. 18. We are diligently to distinguish what God doth by himself and what he doth by his Minister by himself he raised the dead by his Ministerâ— he loosed him that was bound by himself he cleansed the Leper by the Ministery of the Priests her stored him that was cast out To raiâ—e the dead and to cleanse the Leper have respect unto one and the same thing for in them both the obligation of sin is loosed so also to loose him that was bound and to restore him that was cast forth seem to be the same for in both there followeth an obligation of punishment The Leper is cleansed when a sinner is by God stripped forth of the filth of sin The dead is raised when he that was in bondage unto sin is quickned by God to lead a good life After the cleansing of the Leprosie the Priests office intervening he that was formerly cast forth is restored and he that was bound with grave-clothes and loosed by the Lords Ministers is permitted to depart and return unto his own when through the absolution and counsel of the Priest he is reformed unto newness of life Thus much Richardus where we plainly see that absolution in the hands of a Priest is but an infranchising not a reviving of a dead sinner a reconciling and not a cleansing of a leprous Penitent 3. Spiritually The third way of absolution is which a Penitent in some select cases by the testimony of the Holy Ghost pronounceth it upon himself for remission of sins is the proper work of Gods Spirit therefore Christ endowed his Disciples first with the Holy Ghost and then with the power of remission and retention Hereupon saith Ambrose He that cannot absolve from sin Quâ— solvere non potest peccatum non habet Spiâ—itum Sanctum munus Spiritûs Sâ—nctii est officium Sacerdotis jus autâ—m Spiritús Sancti in solvâ—ndis ligâ—ndisque criminibus est Ambros l. 1. de Poen c. 4. hath not the Holy Ghost the charge of the Holy Ghost is the Priests office and the right of the Holy Ghost is in binding and loosing offences Wherein observe that Fathers distinction inter Spiritus Sancti munus jus Absolution from the Priest to a penitent is munus Spiâ—itûs Sancti the charge and office of the Holy Ghost whereas the absolution from a penitent to himself is jus Spiritûs Sancti that right whereby the Holy Ghost testifieth unto his conscience that his sins are forgiven Origen after his manner feeding upon an Allegory understandeth by the gates of hell sins Portae inferorum nominari possunt juxta speciâ—s peccatorum Sion autem portae intâ—lliguntur contrariae portis mortis ut mortis quidem porta sit intemperantia porta verò Sion temporantia arbitror quòd pro uâ—â—quâ—qâ—e virtute cognitionis aliqua sapientiae mâ—stâ—â—â—â—â—spondâ—ntia gâ—neri viâ—tutis aperiuâ—tur ei qui secundum virâ—utem vixerit Servâ—torâ— dâ—nte iâ—â— qui suâ—â—rari non possunt à portis insâ—rorum totidem claves quot sunt virtutes Origen and maketh every several vice a several gate and the gates of the daughter of Sion he makes the contrary virtues 〈◊〉 intâ—mperance is a gate of hell temperance of Siâ—n c. and by the keys he will have meant the piâ—us practice of each virtue So by the keys of Righteousness and temperance are opened the gatâ—s of Righteousness and temperance Our Saviour conferring saith he upon such against whom the gates of hell prevail not so many keys as there are virtues According to this Father a man by sinning shuts heaven gate and sets hell gate open for his soul and contrarywise by repenting and practising such virtues as are opposite to his former vices he shuts the gates of hell and sets open for him those of heaven To the same purpose saith Saint Chrysostome if that Homily be his whereof his learned publisher doubteth He hath given unto thee the power of binding and loosing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom super Quaecunque c. tom 7. pag. 268. thou hast bound thy self with the chain of the love of wâ—alth loose thy self by an injunction of the love of poverty thou hast bound thy self with the furious desires of pleasures loose thy self with temperance thou hast bound thy self with the misbelief of Eunomius loose thy self with the religi us embracing of the right faith Thus God hath erected a Tribunal in the heart of man his Conscience arraigneth him upon Gods law as a Transgressor and guiâ—ty of the breach thereof but upon his confession and detestation of the fact Justificatio in S. Scriptura actâ—onem quandam forensem notâ—t qualis â—st absolutio aut absolutionis pronuntiatio D. Twiss de Permis lib. 2. part 2. p. 434. the holy Spirit recreates and comforts him with the sweet voice and promises of the Gospel that his sins for Christ's sake are forgiven kindling in his heart faith whereby he is justified and at peace with God For what else is the justificatâ—on of a sinner but a pronouncing of his absolution and this I call the inward and Spiritual Absolution And this is all our Church guided with Gods word and invested with this power teacheth concerning absolution the Rhemists confessing the use thereof in our Church Rhemist Annotat in Joan. 20. vers 23. That the English Protestants in their order of visiting the sick their Ministers acknowledge and challenge the same using a formal absolution according to the Churches order after the special confession of the party and for which it was even her happiness to have been accused by Schâ—smaticks being justified by the then gracious and learned Defender of her faith for when Arch-Bishop Whitgift read unto King James the Confession in the beginning of the Communion-book and the absolution following it His Highness perused them both in the book it self
the keys is exercised And thus hast thou Gentle Reader the promise opened and the Contents of this Commission I pass to the performance thereof The Redhibition of the promised keys for without that all promises are but like Ixions cloud flattering our hopes for a season but at last sending us empty away Our God is faithful that hath promised and will never cheat our expectation The promise then was accomplished when Christ said John 10.23 Receive the Holy Ghost whose sins soever ye remit they are remitted unto them and whose sins ye retain they are retained Wherein is a collation of the former power shadowed under the Metaphor of the keys and of binding and loosing which being already sufficiently discussed little remaineth to be spoken save the weighing of the words and the method how they are set and placed And so they are not onely a concession of authority in remitting and retaining sins to certain persons but a ratihabition and confirmation of whatsoever they shall do in the lawful use thereof The Persons therein mentioned are three 1. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the person of the sinner or penitent in Quorum whose sins soever 2. of God in remittuntur they are forgiven but by whom 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God who in his own right pardons sins 3. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Priest in remiseritis ye my Apostles and Ministers there are then three expressed and where three are expressed three are required we cannot rend off one part of the sentence If you leave out the sinner there is no work for remission and if God remission hath no force and if the Priest no ordinary application It is Gods will and ordinance to proceed by the Churches act and to associate his Ministers and to make them workers together with him they cannot be more excluded forth of this than any part of their function and to exclude them is after a sort to wring the keys out of their hands to whom Christ hath given them John 20.21 and to account of their Ministery in what sins soever they shall remit and of their solemn sending and inspiring as if it were an idle and fruitless ceremony And so the Persons are distinct Now the Confirmation of the Priests power is wonderfully expressed also if we respect first the order the Priests remiseritis standeth first and Gods remittuntur second whom the Minister forgives is seconded with Divine remission and it was Châ—ysostomes observation as I have formerly shewed and explicated the sober sense thâ—reof how forgiveness beginneth upon earth and that heaven followeth after so that whereas in prayer and other parts of Religion it is sicut in coelo sic in terra as in heaven so in earth Heaven being made a precedent for earthly imitation here it is sicut in terra sic in coelo as on earth so in heaven as if earth were a fit Pattern for Heaven to follow which how that Father hath amplified as if heaven should derive from earth authority of judging and God come after his servant giving him leave to judge first and himself after and how the same may not be understood as if God did conform himself and censures to the Priests but confirm rather their just proceedings hath been by me formerly mentioned and not now to be rehearsed I come to the next circumstance which is the time remittuntur they are not shall be remitted no delay instantly upon the conception of these words as Naâ—han to David not transferet but transtulit the Lord hath taken away thy sin Thirdly the manner in setting down the words so as if Christ were contented it should be accounted their act and the Apostles the Agents himself but the Patient suffering it to be done For the Apostles part is delivered in the active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imperium obtinâ—o potior superior sum vinco mordicus retineo H. Stephan remiseritis ye shall remit his own in the passive remittuntur they are forgiven and so for the retentive part retinetis whose sins ye retain the Greek signifying to retain with power and force they are retained Fourthly the certainty in the Identity of the word not changing the same for it is not whose sins ye wish pray for or declare to be remitted but whose sins ye remit using no other word in the Apostles office than he useth in his own right It is well observed by Richardus against such as diminish this authority in the hands of the Ministers as if God used them but as Heralds and Criers to declare his pleasure onely Dicunt Apostolicos viros peccata remittendi vel retinendi potestatem non habere cum Dominus hoc dicat dicunt eos tantummodo habere potestatem utrumque ostendendi cum Dominus hoc non dicat Quorum remiseritis inquit peccata non quorum remissa ostenderitis remittuntur eis Rich. de Clavibus cap. 11. Such men say the Apostolical men have not power to remit and retain sins whereas the Lord saith they have and say withall they have onely power to shew forth the same whereas the Lord saith not so Whose sins soever ye remit saith he not whose sins ye shew or declare to be remitted are remitted unto them The words then of our Commission we retain precisely not challenging more than the Lord hath given us which were presumption nor abridging his bounty which were in us either supineness or ingratitude And these words solemnly pronounced by the Bishop are still used and so ever have been are still accounted and so ever have been the very form and soul of Priestly order and institution thereby those Reverend persons exercise that branch of their supereminent power in conferring the holy orders of Priesthood in begetting Fathers not Children Masters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan haer 75. pag. 908. not Scholars in the Church as Epiphanius rightly and this is the word that spiritual seed whereby that Paternity is conceived and brought forth And is it not a wonder that any son of this Mother any member of this Church should envy this power or sleight this gift seeing the Ministers receive not this benefit to their own use put not this Candle under a bushel lock not up this treasure within their own coffers But like the good Scribe bring forth new and old as occasion serveth and like the faithful Apostle That which they received of the Lord deliver they unto you Who then is Paul or who is Apollo 1 Cor. 3.5 Veâ—se 9. but Ministers by whom ye believed You the people are Gods husbandry we the Clergie are labourers together with Gâ—d And are you troubled at the seed we sow or the implements of husbandry we use to make you a fruitfull field ye are the Lords building and we his Builders think you much of our skill and indeavours that you may be edified Therefore whether Paul Verse 22. or Apollos or Cephas or the
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
A TREATISE OF THE CONFESSION OF SINNE And chiefly as it is made unto the Priests and Ministers of the Gospel Together with the power of the KEYS and of ABSOLUTION JOHN 20.23 Whose soever sins ye remit they are remitted unto them and whose soever sins ye retain they are retained Tantum relevat confessio delictum quantum dissimulatio exaggerat Confessio enim satisfactionis consilium est dissimulatio contumaciae Tertul. LONDON Printed by J.G. for Andr. Crook at the Green Dragon in St Pauls Church-yard M.DC.LVII The Principal CONTENTS OF THE WHOLE BOOK CHAP. I. THe names of things exemplifie their nature The Authors purpose Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Repentance and Consolation which is variously rendred by the Septuagint Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confession or a casting off by the same Interpreters is translated to give thanks and to praise Exagoreusis a forinsecal word an Indictment Exhomologesis Metanoea and Metameleia usuall in the New Testament Resipiscence and Penitude their difference and several uses pag. 1. CHAP. II. Repentance a Conversion and wherein it consisteth The Fathers define it from the sensible effects and signs thereof The Schoolmens errour in placing it in bodily corrections rather than in mental change The Reformed Divines seat it in the humiliation of the heart requiring also outward expressions of sorrow Conversion is the essential form of Repentance Self abnegation godly sorrow a Penitents practice and endeavour p. 10. CHAP. III. Discipline of penance wherefore enjoyned by the Church Exhomologesis divers kinds of Confession publick penance of Apostolical practice The austerity thereof in the Primitive times Order thereof prescrib'd in the dayes of Cyprian and Ambrose Divers examples of publick Penitents The solemn practick thereof in Records of the Church Sinners admitted but once to solemn Penance Actual reconciliation denyed by the Church to lapsed sinners No renewing unto Repentance how understood in the Epistle to the Hebrews Four stations observed by the ancient Penitents The restoring of this Discipline much desired p. 16. CHAP. IV. Confession of sin addressed unto God chiefly and to Man also with considerable relations grounded upon the Law of Nature with God himself a necessary antecedent to pardon Adam and Cain interrogated to extract Confession Sundry precedents of Penitents recoursing to God in Confession There is shame in confessing to God as well as unto Man Penitential Psalmes composed by David for memorials and helps to Confession The Rabbins doctrine of Confession of sin before God practised in the time of the Gospel preached and urged by the Ancient Fathers and so far by Chrysostome as a tribute due to God onely for which the Pontificians are jealous of him Confession before God is not destructive of Confession before man in a qualified sense though preferred before it and especially called for by the old Doctors although that be of singular use also p. 43. CHAP. V. Of Confession to Man The Confession of sin under the Law before the Priest at the Altar and the Sacrifice Special enumeration of all sins not required of the Jews The Law commandeth the acknowledgment of sin and restitution Jobs friends confessed their errours unto him who sacrificed for them Davids confession unto Nathan Rabbins affirming sins to be confessed unto the Fathers and Levites The place in St James chap. 5. Of mutual Confession explained and vindicated Testimonies of the Fathers for Confession unto man The opinion of the Schoolmen that sin in case of necessity and in way of Consultation for a remedy not in way of Absolution for reconcilement may be detected to a Lay-man and of the Reformed Divines That sins may be confessed to a Believing Brother for advice and to a Minister of the Gospel p. 65. CHAP. VI. Divers Offices and administrations in the Church The peoples Confession unto John at Jordan wherein they were particular The Confession of the Believers at Ephesus to St Paul Proofs from the Fathers for Confession to the Priests of the Gospel Such Confession withdraweth not from God but leadeth to him Testimonies of the worthiest Divines of the Church of England for Confession seconded with Divines of the Reformation from the Churches beyond the seas p. 90. CHAP. VII Concerning the Institution necessity and extent of Confession and is divided into three Sections p. 111. SECT I. The Decrees of the Tridentine Council for Divine right and authority of Confession The Anathema's hâ—ld too severe by some moderate Romanists Publick Exhomologesis vilipended by those Fathers The Schoolmens faintness in reasoning for the divine institution of Auricular Confession The Canonists plant the same upon the universal Tradition of the Church Divines siding with the Canonists Oppugners of Auricular Confession in former ages Pretences of Divine authority from places of Scripture examined Different proceedings in the Court of Conscience from earthly Tribunals Special cognizance of all sins not a necessary antecedent at all times to Priestly Absolution God pardoneth many sins immediately never spoken of to a Priest Differences of Popish Divines concerning the matter and form in Penance prove to be no such thing as Sacramental Confession which reacheth not higher than the Lateran Council Confession of sin of the same institution as Repentance is Divine institution manifold In what sense Confession may be said to be of Divine institution p. 113. SECT II. The abusive necessity of Confession Tyrannical inquisition into mens consciences distasteful Confession left at liberty in Gratians time Schoolmen leaning to the necessity thereof Confession not the onely Necessary means for absolution and remission The Ends aimed at in Popish confession unnecessary No express precept in Scripture for the absolute necessity thereof Confession an heavy burden upon fleshly shoulders Private Confâ—ssiâ—n not practised from the beginning Established in the place of the publick by an Edict from Leo I. The fact of Nectarius abrogating confession with the several answers and expositions of Roman writers expended Confession deserted in the Greek Church Divers kinds and forms of Necessity Confession in what cases necessary and the necessity thereof determined p. 144. SECT III. Scrupulous enumeration of all sins decreed in late Councils Circumstances aggravating and altering the property of sin Mill-stones to plain people Anxious inquisition into each sin with every circumstance a perplexed peece Particular reckonings for every sin an heavy load to the Conscience and without expâ—ess warranty from God implying difficulty and impossibility and tending to desperation No urgent necessity to be so superstitious in casting up of all sins and the circumstantial tails thereof Romish closets of confession Seminaries of sin and uncleanness Venial and reserved sins exempted by Rome from the ears of ordinary Priests upon what grounds Strict and specifick enumeration of sins but of late standing in the Church General Interrogatories proposed at the hour of death from Anselme Some sins are specially and by name to be rehearsed in confession The nature and quality of those sins described and determined p. 179. CHAP.
piaculous and not a confession but a malediction But to use confession before man 1. as an help the better to enable us to confess unto God 2. or to man as an instrument in the place and hand of God is not repugnant thereunto 3. to confess to man wholly and to leave out God 4. or to imagine that unfeigned confession made before God is insufficient without respect had unto the confession made to man either in purpose or performance as the accomplishment thereof is the Hagar that must not abide with the Free-woman Gal. 4.30 but be cast out and her son that is such consequents as the Roman Polemicks draw from thence It was a Calumniation fastned upon our Church that it should teach Baptisme without Confirmation to be imperfect Conference at Hampton Court pag. 10. ed. 1625. or that at least Confirmation added no small matter to the strength and virtue thereof Which Scandal the God-like wisdome of his late Majesty was upon (a) Of Ll. Arch-Bishop of Cant. and Bishop of London sound information the spunge to wipe away that it was neither a sacrament nor a corroboration to a former Sacrament but an examination with a Confiâ—mation The Confession had to man must not be thought to perfect that which is had to God or to be a Sacrament or a Confirmation of any Sacrament by way of corroboration but by wâ—y of examination onely where the sin confessed unto God is examined and if upon due examination the confession made to God shall appear to be good the same is ratified if not the party dismissed with better instructions to perfect the same And like as the Parliament assembled in the first year of King James made an Act for the confirmation of his Royal title wheras in truth his title was as firm as God nature could make it thereby expressing rather their duty to imbrace the same than adding strength and vigour thereunto of this kind is confession to man onely And as children baptized without Confirmation or an eye thereunto have their full Christendome so hath a Penitent upon his Confession to God a full absolution Yet as the Church received Confirmation from the Apostâ—lick hands and so still continues the same as a duty of singular use and benefit the like must be thought of confession to man also the expediency whereof shall in fit place be discussed I shall conclude with that answer of Pinuphius an Egyptian Abbot in John Cassian Who is it that cannot humbly say I made my sin known unto thee Qui est qui non postâ— suppl citèr dicere peccatum meum cognitum tibi feci in justitiâ—m meam non operui ut per hanc confessionem etiam illud adjungere mereatur tu remisisti impietatem coâ—dis mei Quòd si verecundiá retrahente râ—velare ea coram hominibus erubâ—scis illi quem latere non possunt confiteri ea jugi supplicatione non definas ac dicere Iniquitatem meam ego agnosco peccatum meum contra me est semper tibi soli peccav malum contra te feci Qui absque ulâ—ius vercundiae publicatione curare sine improperio peccata donare consuevit Jo. Cassian Collat. 20. cap. 8. and mine iniquities have I not hid that by this confession he may confidently adjoyn and thou forgavest me the iniquity of my heart But if shamefulness do so draw thee back that thou blushest to reveal them befoâ—e men cease not by continual supplication to confess them unto him from whom they cannot be hid and to say I know my iniquity and my sin is against me alwayes to thee onely have I sinned and done evil before thee whose custome is both to cure without the publishing of any shame and to forgive sins without upbraiding In this Abbots opinion Confession to man was left free and adiaphorous provided alwayes that confession to God be sincerely performed to which I commend the case of all Penitents and pass unto the next kind of confession made before man as following CHAP. V. The Contents Of Confession to Man The Confession of sin under the Law before the Priest at the Altar and the Sacrifice Special enumeration of all sins not required of the Jews The Law commandeth the acknowledgment of sin and restitution Jobs friends confessed their errours unto him who sacrificed for them Davids confession unto Nathan Rabbins affirming sins to be confessed unto the Fathers and Levites The place in Saint James chap. 5. of mutual Confession explained and vindicated Testimonies of the Fathers for Confession unto man The opinion of the Schoolmen that sin in case of necessity and in way of consultation for a remedy not in way of absolution for reconcilement may be detected to a Lay-man and of the Reformed Divines That sins may be confessed to a believing Brother for advice and to the Minister of the Gospel I Have formerly treated of Exhomologesis as a wholesome discipline imposed for notorious sins by which the Penitent did not so much make known his offences for they were too apparent and scandalous as acknowledge the injury and wrong he had done to God and his people and therâ—by the judgment and punishment belonging in justice unto sin and by such doleful postures to pacifie God and satisfie the Church scandalized by his fall We are now to treat of such a Confession which bringeth to light the works of darkness whereby a sinner becomes his own accuser having no other witnesses then God and his own Conscience of his folly opening the same not onely unto God but to Man also Our first disquisition must be to inquire whether sins were and may be confessed unto a Man without entring into the manner of the Confession whether it ought to be of all particular sins together with the circumstances changing or aggravating the property of each several offence or without considering so much the nature of the man hâ—s profession calling or sanctity for these respects will follow in their order But whether a sinner may confess his sins in general or specified unto any man without respect of persons provided onely that he be within the pale of the Church and observe in his carriage the common rules of civility and we shall find the practice hath been and that practice never controlled in all times for man to have recourse to man also in confession The first and most ancient example in this kind is Lamech for Adam and Cain were called to an account and convinced before they would come to any acknowledgment but this man questioned by none called upon by none accused by none but by the bird in his breast Gen. 4.23 his Conscience cries out Hear my voice O ye wives of Lamech hearken unto my speech for I have slain a man in my wounding and a young man to my hurt I must confess I held not this worthy of an instance though it be the detection of a secret sin because it was
and remitted the confession of the sin unto private cars howbeit the publick dâ—tection of sin was left off earlier in the Greek Church than in the Latin for in the East the persecution under Decius was no sooner blown over but that the Church appointed a discreeâ— Presbyter to receive Confessions that Penitents might resort unto him and interest his bosome with their offences out of which he was to select such and prepare as he thought meet for the publick and conceal the rest and herein his office consisted The substituting of this Officer is witnessed by Socrates and Sozomen both whereby the penitent was not as formerly left to his choice of what Physician he pleased but confined to that Penitentiary the Church had ordained and this is that addiâ—ion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. hist l. 5. c. 19. viz. the election of one certain Penitentiary which those Historians note to have been made unto the penitential Canon Episcopi hanc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canoni adjecerunt ut Presbâ—ter bonae conversationis prudens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad hoc ordinaretur ut lapsi ad illum accederent ipsi confiterentur peccata Chemnit ex Sozomen Exam. p. 192. But whether this Penitentiary was taken to receive Confession of all sins and conceal them all onely imposing publick Penance or to discern what sins should publickly be rehearsed and what not can hardly by the light of story be discerned for the former opinion namely that none of the sins confessed were to be revealed serveth that requisite quality that he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that could lay his hand upon his mouth and say nothing And for the later scilicet that some sins were revealed appeared by the confession of the vitiated Matron so soul that it caused the Church to stop the mouth of all publick Confession ever after My thoughts lead me to this issue that the Primitive Penitents were too forward to confess publickly more than needed therefore it was ordained that they should confess in private first and then if any of their sins were deemed fit by the Confessor to come abroad in publick they were admitted to that publick Medicine whereas the succeeding Penitents were too remiss in publick Confession and needed the spur insomuch that offences of that nature as needed publick expiation and discovered upon a private bearing were reserved for the Theatre and they obliged to publick recital and penance And when this also was taken away upon the Matrons stupration and the Church would hear no more of such matters without doubt the Confession and Penitentiary too were then abrogated In the Latin Church the discipline was on foot till Leo I. who was the first that exiled the same and set up Auricular Confession in its stead In whose dayes a writing the contents whereof were particular sins was exhibited by the Delinquents to be publickly read in Churches the same was attempted for private confession not long since and as that course was broken off by Leo Declarat non licere per literas seu internuncium Confessario absenti peccata Sacramentaliter confiteri ab eodem absolutionem obtinere Caracalla vit Clem. 8. in Platinae supplem so this attempt by Clement VIII who condemned the same as false temerarious and scandalous to confess by deputation or writing and receive absolution from a Priest not present The injunction of Leo followeth Let not a confession of several sins conceived in writing be publickly rehearsed Ne de singulorum peccatorum genere libellis scripto professio recitetur cúmque reatus sufficiat conscientiarum solis sacerdot bus indicari confessione secretá Quamvis enim plenitudo fidei videatur esse laudabilis quae propter Dei timorem apud homines crubescere non veretur tamen qâ—ia non omnium hujusmodi sunt peccata ut ea quae poenitentiam poscunt non timeant publicare removeatur tam improbabilis consuetudo ne multi à poenitentiae arceantur remediis dum aut erubescunt aut metuunt inimicis suis facta sua reserare quibus possint legum constitutionibus percelli sufficit â—â—m illa Confessio quae primùm Deo offertur tunc etiam Sacerdoti qui pro delictis Poenitentium precator accedit quòd tum demùm plures ad poenitentiam poterunt provocari si populi auribus non publicetur Conscientia confitentis Leo Epist 80. ad Episcopos Campaniae c. seeing it may suffice thâ—t the guilt of mens consciences be declared in secret Confession to the Priests alone for although the fulness of faith may seem to be laudable which for the fear of God doth not fear to blush before men yet because all sins are not of that nature that Penitents may not be afraid to publish such of them as require repentance Let so inconvenient a custome be removed lest many be driven back from the remedies of repentance whilest either they are ashamed or afraid to disclose their deeds before their enemies whereby they may be drawn within the peril of the laws For that confession is sufficient which is offered first unto God and then unto the Priest who cometh as an Intercessor for the sins of the Penitent for then at length we may be provoked to Repentance if that the Conscience of him that confesseth be not published to the ears of the people From this testimony of Leo we may observe 1. That to open confession of secret sins secret confession succeeded in the room thereof 2. We may observe also the reasons of this alteration viz. fear and danger of the law which accompanied the former practice and retarded many from the same to remove which impediments it self also was removed or rather changed 3. And lastly that the manner of Confession be it private or publick is but a Church-constitution and the law thereof but temporal and may be changed at the discretion of the Church as that ancient discipline so highly extolled by the Fathers yet by Leo is removed as an unprofitable custome and subject to divers inconveniences and notwithstanding his edict the times may come when the same may be fancied again and private Confession give way thereunto Private Confession then is not an ordinance of absolute necessity the thing to be demonstrated And therefore that conjecture of Beatus Rhenanus for which his mouth is stopt by the Index expurg is more than probable Ne qâ—is admiretur Tertullianum de clancularia ista admissorum confessione nihil loquutum quae quantùm conjicimus nata est ex ista exomologesi per ultroneam hominum pietatem ut occultorum peccatorum esset exomologesis occulta nec enim usquam praeceptam legimus B. Rhenan Arg. lib. de Poenit. pag. 11. edit Franckerae 1597. that clancular confession now in use took its beginning from the publick by the voluntary devotion of men that of secret sins there might be held a secret confession for we do not read that
our sins and the circumstances Moreover who can well endure such hard load to be laid upon the Conscience and so sorely pressed without special warranty from Gods word Luther charged the Pope with this tyrannical imposition without any shadow of authority from holy writ Si res haec fuisset ab hoc Pontifice nuper inventa potuisses illam multò quidem inculpatiùs ejus imputasse tyrannidi verùm cùm à vetustissimis eisdem eruditissimis atque sanctissim's authoribus nec sine Scripturarum testimoniis apertissimè traditum sit frustrà tyrannidem ejus accusas pag. 146. Bishop Fisher confesseth the charge in part to be true if Leo X. then Pope had been the first bringer in thereof but he dischargeth him and laieth it upon the most ancient learned and holiest Authors and that not without testimonies from the Scripture That Prelate saith it but he or some for him must shew it else his assertion will prove a scandall to those ancient and learned worthies Tam apertissime tradita a thing so evident and we so blind that cannot see it sure too much transparency of light hath dazled us We would gladly know for our reverence to ancient learning where not onely any but any one of those Ancients have delivered that all sins with their circumstances are upon pain of salvation to be distinctly confessed to a Priest and that by express order from the Word of God This doctrine of the Church of Rome is sans parallel to any passage of Scripture or testimony of any Father Bellarmine its a chance else would have lighted upon those ancient Records if any such had been extant who of the old Councils saith thus The testimonies of the Councils which we all age Testimonia Conciliorum quae adferemus etiamsi non apertè contineant confessionem esse juris divini contâ—nent tamen antiquam consuetudinem saepè etiam indicant necessitatem confitendi Sacerdoti Bell. l. 3. de Poen cap. 5. although they do not clearly contain confession to be of divine right nevertheless they contain an ancient custome and ofttâ—mes shew the necessity of confessing unto a Priest The contents of this testimony can afford but small comfort and for the Fathers the same man saith thus Although the Fathers say not in express words Confession of all sins to be necessary by divine right Tametsi Patres quos citat Chemnitius non dicant disertis verbis confessionem omnium peccatorum necessariam esse jure divino tamen neque disertis verbis dicunt confessionem omnium peccatorum non esse necessariam jure divino Id. ib. cap. 11. so neither do they say in express words that confession of all sins is not necessary by divine right 'T is true he saith these words of such Fathers as are produced by Chemnitius which are in effect all that are alleaged by himself as by collation may appear And a negative proof from authority will be thought too slack to prove a positive doctrine and in Schools too weak an argument Confession is necessary by divine Law because the Fathers say not to the contrary Affirmative conclusions urged de fide and upon the extremest penalty must be deduced from positive and clear testimonies else their credit may be worthily suspected and how defective this particular is in proofs I appeal to all Pontificious Writers and indifferent Readers yea Canus confesseth that this conclusion Conclusionem Mathematicâ demonstratione planè exploratam haberi non posse afferuntur argumenta quae probant consentanum esse ità fieri oportere Canus Relect. de poen part 6. pag. 902. viz. for the confessing of every particular sin cannot be found out by any Mathematical demonstration but faith being supposed such arguments must be trusted unto which prove it convenient so to be How comes it then to pass that this point is concluded to be necessary where the arguments it stands upon prove it onely convenient and why should that be exposed to be performed upon utmost peril which is at the most but probably confirmed Precise Conclusions de fide must rest upon sure foundations and where salvation and damnation is set upon the head of any precept the same must be evidenced with a constat quod erat demonstrandum as certainly as any Mathâ—matical demonstration 2. Enumeration of every sin a matter of impossibility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil hom 19.3 Our second exception is the impossibility in rendring so exact an account of every sin with the appendix of several circumstances That Law is rejected as Tyrannical or foolish that injoyneth impossibilities It is impiety to affirme the precepts of the holy Spirit to be impossible saith great Basil To confess alwayes before we come to the Communion Bishop Montagu appeal pag. 301. is ofttimes saith the learned Bishop now of Norwich a matter of impossibility to do even impossible to do with particular enumeration of each sin and special circumstance in each sin Aquinas and Scotus saith Beatus Rhenanus two Aquinas Scotus homines nimiùm arguti confessionem â—odiè talem reddiderunt ut Joan Geillerius gravis Sanctus Theologus apud suos saepe testatus sit ut secundum illorum dâ—uteroseis impossibile est consiteri Arg. in Tert. de Poenit. and too subtile disputants have brought confession to such a pass at this day that John Geiller a grave and holy Divine often testified unto his friends that according to their rigid observances it is impossible to make Confession So by these mens inventions and curious injunctions to say no more that which was at first an ease to relieve is now become a snare to intrap the conscience Ignorant and importunate Physicians saith Cassander casting snares upon the peoples consciences Ignari importuni Medici conscientiis hominum quas extricare levare debeant laqueos injiciunt Cassand Con. art 11. which they ought to unwrap and set at liberty And so it must needs be for our sins are as numberless as the sands and though we should be as exact computists as Clavius was who hath cast up into one summe how many graines of sands will fill up the vast concave betwixt earth and heaven we may be out in our account of sin We must not saith Canus put them that sin often to their Arithmetick Non oportere eos qui saepe peccant ad Mathematicos numeros peccatorum multitudinem exactè redigere difficilis sanè propositio sed vera quia vix possibile est iis qui semel in anno consitentur certum numerum peccatorum recensere Canus suprà to bring in an exact number of their offences It is an harsh but true proposition that it is scarce possible for those which confess but once a year to recount the true number of their offences To this end David prayed as well to number his sins as his dayes and was I suppose as scrupulous to confess and lament them as any of our
Religion there are many precepts of piety of fasting almes-deeds c. which are not fixed unto stationary times but are left to the discretion of the Church and by her appointment fitted unto times and seasons Our Church commandeth each parishioner to receive the Eucharist three times a year whereof Easter to be one yet confines not a Communicant to these times onely but that he may enjoy the blessed use thereof at other times also as his devotion and the opportunity of the Sacrament serve Christ hath so left the precepts of communicating and confessing Sic praecepta de sumenda eucharistia confessione râ—liquit Christus nec revera potest determinari ex solo divino jure quo tempore haec praecepta nos obligent Canus Relec. de poen part 6. p. 957. that it cannot be determined from divine law onely at what time they bâ—nd us in the use thereof I can resolve that a wounded man should have recourse unto a Chirurgion and the greater danger is therein the greater must be his speed and necessity for a salve but cannot prognosticate at what time he shall be wounded to repent of sin is necessary to confess that sin at least convenient but to sin it self contingent falling out at no certaine time though at all times how then can that be regulated to times that is in it self and in the event so irregular There is a late * Lateran sub Innocentio III. Imponit necessitatem non differendi confessionem ultra annum non autem dat licenâ—iam diffâ—rendi Bonavent Council that enjoyns Confession once a year that is to say the Glossers thereof once a year at the least but the oftner the better if occasion be not that any should defer to the end of the year but that none should go beyond the year Yet Divines well advising upon the point have prescribed three solemn times for the use thereof and amongst them some are peremptory that those prefixed times without great offence may not be omitted Others hold them not binding but advising and counselling all Christians to practice confession at those times appointed They follow The first is when death seemeth by the weakness of the body I. At the time of Death and violence of the disease to be at hand then the advice of the Prophet to Ezechias is very seasonable to set the house of our souls in order when we must die and not live Rubrick at the visitation of the sick The sick person is directed by our Church to make a special confession if he feel his conscience troubled with any weighty matter after which Confession the Priest shall absolve him in a special form immediately following Here Canus distinguisheth betwixt the peril and the point of death Non idem esse periculum mortis articuluÌ„ mortis est periculum mortis in his duntaxat undè mors frequâ—nter solet accidere articulos mortis cùm regularitèr certa mors est aut à morbo vel vulnere aut ab exteriore vi Relect de poenit part 6. They are then said to be in the peril of death who are in such actiâ—ns or passions as are usually accompanied with death as battles in Warre and tempests at Sea and grievous diseases and the point of death is where that fatal stroke certainly ensueth as at the time of the execution of Malefactors or when a man laboureth of such a disease which is regularly past recovery I dare not by any nice distinction remove Confession from the peril to the point of death but would advise any of my charge to make use thereof not onely in the point but the peril of death also as their hearts shall serve them for the fruit of devotion is never out of season The second time upon the undertaking of any solemn action or exploit joyned with certain danger II. Upon atchievements and undertakings full of hazard and danger and where the divine assistance and blessing seemeth more specially to be required As when a people or Nation humble themselves by fasting for the removal of some judgment or the diverting of some imminent danger that act of humiliation cannot but be more auspicious if the people call to mind that Gods hand is heavy upon them for sins and that every man would suspect himself to be the Achan for whose transgression Israel is put to flight and then by confessing his sin to his Minister implore his aid and advice upon the some I am confident our religious fast would be more pleasing unto God and his favour more easily compassed So when we are to bid Battle unto our enemies considering that it is not our shield nor spear that can save us I am perswaded that no souldiers can be more valiant and better armed than those that are prepared with confession and have made their peace with God We read in the history of our own Nation how in the time of Henry the V. that victorious Prince when the Pride and strength of France was discomfited by an handful of men and those shrewdly weakned with penury and a tedious march Fabians Chronicle in Henry V. Anno Râ—gni 3. Christi 1416. Octob. 25. at the Battle of Agincourt The English Host the night before was occupied in Prayer and Confession and that the King then present caused the Bishops and other spiritual men to give unto them general absolution And what courage his men shewed and what a Blessing came from God that happy victory was a glorious testimony The third is upon the receiving of the holy Sacrament wherein though we are not so forward as they are that make the omission thereof damnable in a Communicant though otherwise well disposed but affirm with Saint Paul that A man may examine himself and so eat And Saint Chrysostome Let every man examine himself and then let him come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in 1 Cor. 11. Ho 28. he doth not bid one man examine another but every one himself making the judgment private and the trial without witnesses And Theophylact I set not a Judge over thee but make thee thine own Judge yet for all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. ibid. the same Father maketh the Priest a special Overseer in admitting of Communicants to the Lords Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homil. 17. ad Heb. tom 4. p. 524. for saith he as at the Olympick games the Herald theâ—e made proclâ—mation that none of the Pretendants that were servile theâ—ves or of ill manners should enter into the lists or contend in that Agon So the Priâ—st before the Communion calling upon the Saints to enter by that voice trieth diligently and looketh into them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pastorum est singularum evium vitia explorantium Quid si lâ—gamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notae Dounaei tom 8. pag. 589. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strom. l. 4. pag. 380. lin 2. edit Heynsii lest any shâ—uld
and devout mind of the penitent thâ—t no such penance be injoyned upon the husband or wife as to raise a suspicion of the offence to either party That no Priest after his fall into sin presume to celebrâ—te at the Altar before he make his confession And to cut off all occasion of covetousness in Priests we add that no penitents shall be injoyned to provide Masses to be said excepting Priests onely A. D. 1105. Stephan Langton Stephan Langton the same that waâ— obtruded upon King John and put into the chair at Canturbury by the Pope against the will of his Soveraign Lord ordained in a Council at Oxford Ann. M.CCV Linwood De officio vicarii l. 1. c. statuimus lib. 5. de poen remiss c. Quoniam That Bishops in their own persons should sometimes receive confessions and injoyn penances and therein were provided discreet persons to take the confâ—ssions of the Clergy In whose quarrel the Pope thundred out his interdict against the Church and State Insomuch saith Fabian that the Churches and houses of Religion were closed that no where was used Mass or Divine Service nor any of the VII Sacraments nor child christened nor man confessed Rob. Fabians Chron. King John an RR. 10. an Dom. 1209. nor married except in such places which had purchased licences and special Bulls But Caxton is more large in discovering this mysterie of iniquity then of great strength where the * Pandolphus Legat is brought in telling the King what the cause was For the wrongs that ye have done to the holy Chyrche and to the Clarge Caxton part 7. of K. John and the extent thereof We assoyle clean Erls Barons Knights and all other men of their homages servis and feautes that they should unto yow done and we assoyl them all by the authorite of the Pope and commaund theim also with yow for to fight as with him that is enemy to all holy chyrche Tho answered the King what may yow do more to me Tho answered Pandolph we sayen to yow in (a) In the word of the Pope he should say the word of God that ye ne none heir that yow have never after this day be crowned The King for all this cursing waxed not pliable to the Popes will whereupon The Pope tho sent to the King of France in remission of his sins that he should take with him all the power that he might and wend into Englond for to destru King John the tydeings wherof put him into such a fright tho saith mine Author the King put him to the Court of Rome and to the Pope and tho yaf he up the Realm of Englond for him and his heires for evermore and tho took the King the Crown off his head and set it on his kneys and thiese wordis said he in hearing of all the great Lordis of Englond her I resign up the Crown and the Ream of Englond into the Popis Innocent hands the third and put me holy in his merci and in his ordenance Tho (b) Received underfenge Pandolph the Crown of King John and keepid it V. dayes I have inserted this story as not altogether impertinent making good the abused power of the keys at Rome to the disinherison of a supreme Monarch and independent and the disfranchise of a free State wherein the pride of the Pope or dejection of the Prince I know not what may be more admired Not long after followed Edmund de Abington A. D. 1234. Edmund de Abington Arch-Bishop of Canturbury in the year of grace MCCXXXIV who made a constitution for women with childe and near their time that in respect of the approaching danger they should confess unto their Priest Quod propter imminens periculum confiteantur Sacerdoti Lindw l. 5. de Poen Remiss c. in confess In his dayes there entred this Kingdom a Legat from Rome called Otho Otho sent from Gregory IX Edmundus Cantuariensis Archiepiscopus Legati Romani frequentes exactiones quibus sacerdotes divexabantur liberè reprehendit Pol. Virg. l. 6. histor Ang. p. 300. who exacted much upon the Clergy emunging and squeesing their purses so far forth that Arch-Bishop Edmund afterwards Saint freely and sharply reprehended the polling Legat Ut viri prudentes fideles constituantur per Episcopum Confessores quibus Personae minores Clerici confiteri valeant qui Decanis confiteri crubescunt forsan verentur In Ecclesiis verò Cathedralibus Confessores institui praecipimus generales Constit Othonis Rubr. de Confess Praelatorum By whose Legantine power it was decreed That certain discreet and faithful men should be appointed by the Bishop of the Diocess throughout every Deanry to receive the Confessions of Parsons and other Clergie-men of an inferiour order who might be afraid peradventure and ashamed to confess unto their Deans He ordained also general Penitentiaries in Cathedral Churches And not long after him there arrived another Legat armed with the same power named Octobon Octobon and he in a Synod at Northampton made laws also * Ab Urbano missus anno Dom. 1262. Pol. Virg. hist Ang. l. 14. p. 257. Polydore tells us that he was sent from Pope Vrban but he himself that he * De manu sanctissimi Patris Domini Clementis Prohem ad constir Octoboni came from Pope Clement his comming then could not be in the year of our Lord MCCLXII as Polydore placeth it Obiit Perusii Non. Octob. an Dom. 1264. Onuphrii Chron. ad finem Plat. Creatus absens Perusiae per compromissum praesentibus 20. Cardinalibus Non. Febr. erat enim Legatus in Anglia Onuphrius ib. nor in the 45th year R R. Henrici 3 for Vrban the IV. died not till the year MCCLXIV and Clemens who came next after succeeded in the Papacy An. 126â…˜ elected at Perusa upon the Nones of February or the fifth day of that moneth being at that time absent thence and here in England a Metachronisme of three years in Polydore and I could wish that were the worse mistake in his elegant history Now amongst the Constitutions of this Legat to be observed by the Clergy and Laity there is no mention of Confession but for the third order the Religious Votaries of that age who like Meteors shone above in those dayes in the middle region of the air and ofttimes went out with as foul a stink as some Meteors do for them it was ordained * Requirant saltem semel in mense Confessores Fratribus deputatos ut sic illos qui non frequenter confitentur graviter arguant ad confitendum inducant Constit Octob. Rubric ut Monachi frequenter confiteantur frequenter celebrent That Abbots Prioâ—s and superiours in their absence should procure Penitentiaries or Confessors once a moneth for their Friers and to rebuke sharply such as frequented not Confession and to induce them to the same It seems the Religious came
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
Ambrose Divers examples of publick Penitents The solemn Practique thereof in Records of the Church Sinners admitted but once to solemn Penance Actual reconciliation denied by the Church to lapsed sinners No renewing unto repentance how understood in the Epistle to the Hebrews Four stations observed by the ancient Penitents The restoring of this discipline much desired I Have touched in the former passages how Repentance began to be placed in the exercises and practick part thereof as the subduing of the body with austerity of food and rayment by which external means Man rather came to the notice of our sorrow than God for the Almighty as he is the searcher of the reins and heart hath an eye principally upon those inward parts to see how they stand affected I say because God can make a scrutiny into the spirit of man onely it was thought fit by the Church which is a select company of men and understand as man to prescribe unto sinners such rules to be observed in Repentance whereby the same might appear to be real and sincere unto them also for if the Church have any power as sure she hath in the reconcilement of Penitents there must needs be some such means supposed as are proportionable to the Churches apprehension whereby inward contrition for sin may be unto them demonstrated and forthwith the party to be reconciled But grief of heart cannot be made known unto man without some sensible sign therefore as Saint James called upon the professors James 2.18 shew me thy faith by thy works so did the ancient Disciplinarians shew us your Repentance by the fruit thereof Now this evidence and demonstration consisted in the undergoing of an outward humiliation according to the Penitential Canons then in force of which discipline there were several degrees Nomine Poenitentium apud veteres soli publici poenitentes intelligi solebant Bell. l. 2. de poenit c. 14. p. 1403. Ministerium ejus Tertul. according to the nature of the offence and this the Ancients called Exhomologesis for as in the Primitive times they onely were named Penitents that underwent the publick prescript thereof so publick penance was comprehended under that title as the ministerial part thereof for what was it else but a publick manifesto and declaration of sin joyned with a submission to open Penance and shame Insomuch that the Jesuits themselves confess that Exhomologesis is a word of such latitude Apud veteres nomine Exhomologesis interdum non intelligitur sola Confessio sed etiam contritio satisfactio Bel. de poen l. 2. c. 5. Exhomologesis apud Cyprian sacramentalem ut vocant confessionem non significat D. Petavius animadvers ad Epiphanium her 49. p. 233. and use with the old Doctors as to comprehend contrition and satisfaction as well as vocal Confession onely and expresly that Cyprian thereby meant not that which they terme Sacramental Upon good ground then Erasmus first and after him Chemnitius have observed how divers Divines not advisedly considering what the old Doctors say are deceived or else have a purpose to deceive in their allegations for what the Fathers speak of a general Pontificii quae propria sunt hujus confessionis ea transserunt tribuunt auriculari suae enumerationi Chemnis exam part 2. p. 187. and open Exhomologesis that they wrest by and by to a secret and privy kind of confession as it is now used in the Church of Rome To cut off all ambiguities we shall therefore in a table both for brevity and perspicuity represent the several kinds and uses of Confession Confessio laudis fraudis Aug. hom 8. sup verb. hujus Psal 30.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in Psal 29. p. 80. by which draught the Reader may be instructed to what head and place such testimonies produced by such Divines may be justly referred Exhomologesis then is a confession of land and thanksgiving as well as of fraud and iniquity and so Basil upon Psal 29. as the LXXII number it Give thanks unto the memorial of his holiness Confess that is to say give thanks for confession there is taken for giving of thanks This kind of confession is much to the purpose but not to the present that of fraud and sin being most proper to a penitent as a recognition of his own unworthiness the draught and Synopsis thereof behold in this digramma Confession of sin is publick in the face and open assembly of the Church is 1. Of the whole Church Ordinary in every sacred meeting Extraordinary for some national sin or judgment 2. Of one particular member fallen into notorious and scandalous sins and smitten with the censure of the Church who is publickly to confess the same with much sorrow and affliction humbly deprecating for the same and desiring his state and reconciliation as the Corinthian Private To God onely To man 1. For the good of our souls and healing of our infirmities 1. Unto the â—â—stor ex officio most fit and proper 2. To a faithful and discreet friend in extraordinary cases and times 2. To our Neighbour for to pacifie and satisfie him for some offences and to be reconciled unto him This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and order to be observed in the ensuing discourse Publick Penance hath bordered upon the Apostles times yea imposed by them When a Christian Gentile at Corinth had fallen into that foul sin which a Heathen Gentile would have stuck and blush'd at viz. Incest with his Step-mother Tradi Satanae i. e. jus civitatis amittere Beza the Apostle held it fit to proceed against such an offender to deliver him to Satan i. e. to exclude him from the communion of the faithful and put him out of that corporation The fact was evident the sin was scandalous for he kept her as his wife therefore must the punishment be publick also Omnes crimen sciebant publicè enim novercam suam loco uxoris habebat in qua re neque testibus opus erat neque tergiversatione aliqua tegi poterat crimen Ambr. on 1 Cor. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Ut pudore tristitia sapere discat and that penance was for the destruction of the flesh that Satan should afflict his body as he did Job Pauls will was that the flesh being the sink of lust should thereby be tamed and humbled that sorrow and shame might teach him better manners This censure was put in execution according to his directions in the first Epistle Now after some time and good experience of his contrition and tears 2 Cor. 2.6 the Apostle writes again in his second Epistle therein approving of his punishment so solemnly imposed and undertaken for sufficient and acquaints the Church there that he was not yielded over for good and all to Satan but delivered for a season that he had lyen long enough under that hard Schoolmasters hands