manifestè ostendit quis esset Irenae l. 5. adv hae cap. 7. and manifestly discover who he was And Chrysostome observeth that hereby Chrâ—st shewed himself to be God equal to his Father otherwise he would have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom 29. in Matth. why do you attribute unto me an unfitting opinion I am far from that power And proved himself further to be God because he saw their thoughts and by many passages of holy writ it is evident that God onely beholdeth what man beareth in mind Insomuch that as none but God can know the thoughts of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph in Mar. 2.5 Athan. orat 3. contr Arrian so none but he can forgive the sins of men the like collection maketh his Scholar and abridger Theâ—phylact upon Mark 2.5 And Athanasius maketh this power to forgive sin not the least of his arguments to prove Christ to be God A truth that shined so clearly in the Fathers dayes that it was not altogether overcast when the Schoolmen sate at the sterne Peter Lombards conclusion is Solus Deus maculam peccati abstergit à debito mortis aeternae absolvit Lib. 4. dist 18. Obligationem culpae solus Dominus solet valet dissolvere Rich. de Clavib cap. 3. God alone washeth away the spot of sin and absolveth from the debt of eternal death and Richardus who gives the Priests more than their due herein abridgeth not God of his but confesseth how God onely is wont and able to dissolve the obligation of sin that 's a reserved case in a point then confessed on all hands we will make no longer stay Assertion 2 The Priest substituted by God and in his name absolveth from sin 1. applicativè 2. and dispositivè first Priest absolves applicativè dispositivè by applying unto the Penitent the promises of the Gospel and assurance of pardon And how welcome the Messengers of peace are a distressed Conscience can best declare to whom these Doves after an inundation of sin and sorrow are ever accepted with olive branches in their mouthes Although Christ the good Samaritan putteth wine and oyle of pardon into our wounded hearts by the finger of the holy Ghost yet great comfort we receive in the further assurance thereof plighted by the Ministery of a godly Priest A discreet word is the physician of a languishing soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit ille ego etiam dixerim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod in corporis morbis usu evenit ut qui se sentit jam convalescere magnoperè praeterea audito peritoâ—um Medicorum judicio confirmetur Bez. de Excom contr Erastum said he but I say of a soul in health which is seen usually in bodily diseases where a man sensible of his own recovery is much confirmed therein upon the hearing of the judgment of skilful Physicians Great was the consolation David felt upon those words of Nathan The Lord hath put away thy sin heâ—ce ariseth the first sense and apprehension of spiritual joy for remission of sin and the acceptation of a sinners person in the beloved are in God actiones immanentes nihil ponunt in subâ—ecto actions alwayes inherent in God without any touch in the penitent as Paul was a chosen vessel long before he was cleansed and knew not so much till Ananias gave him some light thereof but are then transient and sensible when the Minister brings news thereof to a sinner that repenteth 1. Cor. 5.18 19 God in Christ hath reconciled the world unto himself quantùm ad rei veritatem truly and really and he hath committed unto us the word of reconciliation Quoad veritatis evidentiam to evidence and make known the same by the due application thereof unto a contrite heart There cannot be a greater thing committed to the Priests charge and peoples comfort than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ministery of Reconciliation From Christ we come whose Ambassadours we are and unto you sinners now in hostility with him and our instructions are to conclude a peace and reconcile you unto him Good God! how highly doth Paul magnifie his office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen in 2 Cor. 5. pag. 639. for Christs sake saith he are we Ambassadours for we have taken his business upon us in Christs stead therefore are we sent unto you as if the Father by us did exhort you who not only exhorted you by Christ but he being crucified doth by us still exhort as the Greek Scholia paraphrase upon the place thus do Priests forgive that is apply the gracious promises of the Gospel unto the penitent Quis potest peccata dimittere nisi solus Deus qui per eos quoque dimittit quibus dimittendi exhibuit potestatem Ambros lib. 5. Expos in Luc. for who saith Ambrose can forgive sins but God alone yet doth he forgive by them also to whom he hath given power to forgive Quamvis Dei proprium opus sit remittere peccata dicuntur etiam Apostoli remittere non simpliciter sed quia adhibent media per quae Deus remittit peccata haec autem media sunt verbum Dei Sacramenta Ferus in Joan. 20. And to this purpose Ferus Although it be Gods proper work to forgive sin yet the Apostles are said to remit also not simply but because they apply those means whereby God remitteth sins which are his Word and Sacraments and this is the first manner after which Priests remit sins by way of application The second sense wherein the Minister of the Gospel absolveth from sin is dispositivè Remittit maculam peccati dispositivè in quantum suo Ministerio assistit virtus divina quae peccata remittit Sum Angel verb. Claves n. 5. as an instrument fitting and preparing by divine helps and means a sinners heart so as God in Christ Jesus may be merciful unto him and so the sin is cancelled by the Ministery of the Priest or rather by divine virtue assisting therein for we are not to imagine that these choice graces salvation and remission of sins are promiscuously thrown open unto all that indeed were to cast pearls before swine (a) Donaâ—â— scit perdore nâ—scit contâ—ary to Oâ—ho Tacit. hiâ—tor lib. 1. God knoweth how to give not how to cast away his jewels The Covenant of grace requiring some conditions to be performed on our part for we read of two exceptions 1. except ye repent 2. except ye believe Now unto both of these doth a Priest by the power of his Ministery render a sinner well disposed Luke 13.3 John 3.3 For the first Peters Sermon wrought so effectually upon the peoples hearts Acts 2.37 38. that they were pricked therewith and said uâ—to him and the rest of the Apostles Men and brethren what shall we do Then Peter said unto them Repent and be baptized every one of you in the name of Jesus Christ for the remission of
practised from the beginning For the undertaking whereof how mean a place Humane Respects have had with him his heart best knoweth in whose Conscience that of the Apostle maketh no small impression If I yet pleased men I should not be the servant of Christ and his prayer is never to be so far destitute of Grace as to comply with man and to come off from God Smoothers of great Personages and Detractors of men in place he distastes alike and stands in an equal distance to the ambitious that desire many preferments but discharge none and to the Male-content disquieting himself because his worth or hopes are small The integrity he hath observed in the carriage of this subject he maketh over to be discerned by the judicious and candid Reader and the freedom to his own conscience Prorsùs eá libertate scripsit Caesarum vitas quâ vixerunt ipsi Erasm in Sueton. Epistolar lib. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4.2 for of all things Faith and Religion indure restraint and the fetters worst Sueton took to himself as much freedom in writing the lives of the Caesars as they did to themselves in living And Divines are Dispensers and in Dispensers fidelity is most set by His desire also is to be censured with the like sincerity and freedom as he hath written Very justly was Apelles reprehended by Lycippus another Picturer for painting Alexander with a thunderbolt in his hand Plutarch lib. de Iside Osiride when as he himself had set him forth with a Spear for humours truly represented are lasting but false and counterfeit colours vanish into smiles and oblivions and far better it is to write what is true and just than what is great and plausible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. lib. 1. pag. 203. In the various censures of the Times he neither expecteth nor flattereth himself with the hope of a general applause For I suppose saith an ancient Father no man hath ever been so fortunate in his writings as to encounter with no contradiction but let him hold himself well appay'd if none can justly control him That he hath promiscuously used the name of Priest as of Minister he is well assured will give no distaste especially to those Brethren who are contented to head their party with the name of Presbyter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbytero Hispan Prebstre Gallicè Priester Germ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saxon. Rom. 15.16 Sacrá functione circa Dei Evangelium fungens Castalio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etymolog M. In Sacerdotis locum non commodum satis vocabuluÌ„ substitutum Ministrorum quo licet omâ—â—s qui sacro â—unguntur munere ritè ex Scripturae usu aâ—â—â—llentur non tamen eo Presbyteriâ— Diaconis dâ—stinguuntur Jos Mede Commentar â—n Apoâ—aâ—yps part 2. p. 237. seeing also that sacred Officers of the Church of England whereof himself hath had the honour to be one are admitted into the order of Priesthood and Clergy men so initiated are in most of the Western languages known by that denomination nor can any be justly offended to be called by that name as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the Gospel since the Doctor of the Gentiles styles himself the Minister of Jesus Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 performing the duty of a Priest about the Gospel as Henry Stephan rendreth it The name importing no more than one sacrum Dei administrans Evangelium set apart to administer the Gospâ—l or set over the publick worship and service of God And a very Learned man of our own side is of opinion that as the name of Minister may not amiss and according to the Scripture phrase signifie all that are initiated and admitted into holy Orders so it is not fit and proper to distinguish betwixt a Deacon and Presbyter Furthermore this Treatiser would be esteemed as one whose studies are nourished in the shade and whose helps extend not beyond his own Study and the Authors by him used and cited to be of his own acquaintance If he might presume Studia ut sic dixerim in umbra educata Seneca ad â— Neron Tacit. Annal. lib. 14. cap. 14. the Church of England should be his Patron to the pillars thereof and their feet he humbly submitteth his discourse and to the benignity of his candid Readers whose gentle and upright dealing with him will richly supply the defect of a more specifique Patronage However he is resolved to rely upon the shield of Gods favour and the testimony of his own Conscience And thus much by way of Preface where his mind was to have said more or else not so much OF PENITENTIAL CONFESSION CHAP. I. The Contents 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 Metamelcia usual in the New Testament Resipiscence and Penitude their difference and several uses NAMES fitly imposed are the express images of things and speak their nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. lib. 6. no better key to open the secret of any subject matter than by being acquainted with what title it is called Truth is a picture drawn at life the names and titles are the several colours representing the same unto a rational understanding By names the Creatures are not onely made known what nature they are of but are distinguished also their several kinds and specifick formes are diversly discerned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrews style the nomination of their creatures a separation of their several species their Analysis and distinction there is then a twofold use of names 1. To tell us what a thing is in it self 2. and how differenced from another This task was God pleased at the first to impose on Adam Non nudae fuerunt appellaciones fâ—d ex earum naturis sumptae Merces and he had then the strength to undergo it wherein he was not simply graced the creature to take its being from God and its appellation from man by that imployment would God try his skill as well pleased to behold his own wisdome reflecting from that glass My purpose is the Lord being my help to treat of peniâ—ential confession the originall institution progress and practice thereof also its efficacy vertue and scope together with the uses and abuses by such Congregations and Churches as pretend to Christianity to endeavour to disabuse the same and restore it to its former integrity To inquire what authority is delegated unto man in giving audience unto Penitents likewise what necessity lies upon sinners and in what cases to unfold the burthen of their Consciences unto the Lords Stewards And lastly what power over sin is committed to that earthen vessel
together with the instructions latitude and extent thereof for procuring the safety of Christian souls Wherein as we have said our first step into this passage and nature of Confession must be to learn the names and appellations thereof Exod. 3.13 And as Moses would not stir afoot till God had told him his name so we must arrest our thoughts in the first place upon this inquiry And to begin with the first and most sacred Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Repentance which is the root and parent of confession (a) Generaliter significat mutationem animi seu affectû◠qualis est quando aliquem dicti vel facti sui poeniteat illudque ipsum mutat vel quae fit condolentia vel commiseratione vel quae fit consolatione in eo qui prâ—â—ùs perturbatus erat Kercher Lexicon Hebr-Graec verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word importeth usually a change in the mind or affections when a man repenteth of what he hath spoken or done as wishing the same unsaid or to do again and this alteration is accommodated with grief and pity if what hath slipped from his tongue or hands be prejudicial to himself or such as are dear unto him or else with consolation in case his former purpose proved molestious unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consolari poenitere S Pagnin and that he hath found ease in the revoking thereof And hence it is that the word carries with it a double signification to repent and to comfort for godly sorrow usually sits down in consolation true Repentance like Janus with a double face looking upon the old year or conversation lamentably upon the new or renewed life cheerfully Gen. 6.6 God spake as man when he repented that he made man there 's the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Job in the same termes expressed that serious abnegation of himself wherefore I abhor my self and repent in dust and ashes A Penitent for a time dislikes none more than himself and would have others take notice of his vileness also by covering himself with dust and crowning his head with ashes Job 42.6 The Septuagint have rendred the same variously but every way significantly as 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith God by the Prophet upon the peoples turning from the evil of sin Jer. 26.3 Mala non peccatoria sed ultoria Tertull. lib. 2. contr Marcion I will cease from the evils of punishment which I purposed to do unto them because of the evil of their doings so it hath and ever will be betwixt us and God hand off from sin hand off from punishment 2. It is interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ponder and consider Aug. pro poenituit legit recogitavit juxta fidem vetustissimi codicis lib. 15. de Civit. Dei cap. 24. and that but once upon that former place in Genesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God pondered in his mind that he had made man considering and bethinking with himself what he had done so considerate were those Interpreters in translating thus lest Repentance with God might have begot some misprision of him with Ptolomy though otherwise they make bold to render it with words and phrases of Repentance and that in the person of God too when it is not of man but of the evils that might befall him As 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repent again in Jeremy If a nation turn from the evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will repent of the evil I thought to do unto them If it do evil in my sight that it obey not my voice Poenitentia Dei neque ex improvidentia neque ex levitate neque ex ulla boni aut mali operis damnatione reputetur sicut humana nihil aliud intelligitur quam simplex conversio scientiae prioris Tertull. lib. 2. contr Marcion c. 24. Jerem. 18. vers 8. 10. then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will repent of the good wherewith I said I would benefit them Here I cannot refrain from telling my Reader how we occasion Gods favours and frownes when man turns from evil God turnes to be good in collation of benefits and when man turns from being good God turns to be evil in the affliction of his judgments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea so propitious is God upon Repentance that to repent with him is with these Translators to be pacified In Moses earnest intercession for the people for whose sins God was justly displeased we read according to the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turn from thy fierce wrath and repent of this evil against thy people they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be favourable to the sins of thy people Exod. 32.12 And whereas God was intreated and Moses prevailed in his suit as what cannot fervent supplications do with God the Hebrew verity saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 14. and the Lord repented of the evil which he thought to do unto the people and they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God was intreated for the evil and pacified This evidence is from the Old Testament and oldest language for Repentance And what find you for the tongue and dialect thereof Confession John 1.46 I say as Philip to Nathaneel Come and see the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hiphil to Confess is a branch of the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proâ—icere to cast away because Confession is a kind of casting up of crude sins indigested in the conscience of a diseased stomach and disquiet brest A Father of great antiquity hath instructed me to this observation Even as those that have meat lying indigested upon the stomach Sicut ii qui habent intus inclusam escam inâ—â—â—gestam aut humoris vel phlegmatis stomacho graviter molestè imminentia si vomuerint relevantur ità etiam hi qui peccaveâ—unt siquidem occultant retinent inter se peccatum intrinsecùs urgentur propemodùm suffocantur à phlegmate humore peccati si autem ipse sui accusator fiat dum accusat semetipsum confitetur simul evomit delictum atque omnem morbi digerit causam Origen homil 2. in Psal 37. or are otherwise troubled with the phlegme are greatly releeved by a vomit so those that hide their sins committed inwardly are strangled well-nigh and choaked with their humour and flâ—gme but if that vexed person would accuse himself and confess by so doing at once he vemiteth up his sin and discovereth his disease And it shall be when he shall be guilty of one of these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall confess that he hath sinned in that thing Levit. 5. Psal 5.6 So Origen Thence cometh also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is confession or the sacrifice destin'd to expiate the sin revealed to the Priest of which there is frequent mention in the old Law where the guilty
him not resist let him not by his shamefastness add swelling to his deadly and mortal wound And the same Doctor in another place touching the usual impediments that cross this practice of piety Nam ipsa poenitentia quando digna est causa secundum morem ecclesiae ut agatur plerumque infirmitate non agitur quia pudor timor est displicendi dum plùs d lectat hominum aestimatio quâ—m justitia qua quisque se humiliat poenitendo undè non solùm cùm agitur Poenitentia sed ut agatur Dei misericordia necessaria est Aug. Enchirid Qu. 81. saith when there is just cause for the undergoing of penance according to the custome of the Church ofttimes the same is put off through weakness because the fear and shame therein aâ—e displeasing credit and estimation amongst men delighting more than justice whereby a man humbleth himself in repenting whence it is that the mercy of God is requisite not onely for the undergoing of penance but for the undertaking thereof also Ecclesiastical story In the story of the Church the solemn practice hereof is thus recorded The guilty persons stand afar off much lamenting their offences and while the sacred service of the Church is celebrating Stant Rei velut in lamentationibus constituti dum enim sacra Celebratio fuerit adimpleta illi communionem non percipientes cum gemitu lamentatione seipsos in terram prosternunt ad quos concurrens Episcopus ipse cum lacrimis gemitu spirituali prosternitur omnis Ecclesiae plebs fletibus mundatur post hoc autem prior surgit Episcopus elevat jacentes à terra tum competenti pro poenitentibus factâ oratione dimittit omnes At illi afflictionibus sponte vacantes aut jejuniis aut abstinen iâ lavacri aut suspensione Ciborum aut rebus aliis quae jubentur expectant Communionis tempus quod decrevit Episcopus constituto verò tempore velut quoddam debitum exolventes afflictione peccatorum curati cum populo communione participantur Hist Tripart cap. 35. they not communicating cast themselves upon the ground with groans and mourning to whom the Bishop approcheth and spreads himself upon the earth also with like lamentations and the whole Church is overflown with tears after some space the Bishop first riseth and then raiseth them from the earth also then prayer and supplication being made on the penitents behalf he sends thâ—m away But they wholly and willingly give up themselves to affliction and fasting abstaining from Baths and such meats and all such things as aâ—e injoyned them to forbear expecting the day of restitution decreed by the Bishop and at the tâ—me appointed having d scharged as it were a certain debt and being made sound from their sins are restored to the communion of the people of God Here we may perceive that after the Penitents had published themselves and their sins in the face of the Church they were not forthwith admitted to participate but a time of forbearance not onely from the sacred Communion but from such meats apparel places of solace and recreation which otherwise might be moderately used was injoyned by the Bishop who prescribed rules of fasting affliction and such like subduing of the flesh for a season that such persons as had been more loose in their former conversation than others should be restrained above others according to the measure of their iniquities that by the practice of such contrary virtues the contrary vices might be expelled the ordering of which limitation and the relaxation thereof was wholly in the Bishops power and discretion who having heard the nature of their disease prescribed such medicines as might best comply for the healing thereof I dare not say the sins of those times were greater than ours but I dare say the conscience they made of sin was greater and appeal to impartial Readers that if this discipline were on foot and sinners could not come by reconciliation any other way nor the holy Sacraments administred to any publick offenders without good proof and demonstration of a solemn repentance Let I say spiritual men judge whether heinous offences would not be more rarely committed if men would not stand more in awe and sin not if the keyes of the Church would not be of more soveraign use and remedy if Repentance would not be more seriously performed wounded Conscience better pacified the Church less scandalized the blessed Sacrament less profaned God better pleased with us and consequently the nerves of all religious devotion more entirely confirmed Come we now to â—xamples of such Penitents as have submitted their necks to the yoke of this discipline and have found much ease thereby In old Irenaeus there is mention of certain women who being seduced and corrupted by Mark the heretick upon their conversion did open penance In manifesto faciebant exomologesin plangentes lamentantes corruptelam Quaedâ—m vâ—rò ad exomologesin illam non accedebant in silentio desperantes de vità Dei Iren. lib. 1. c. 9. weeping and lamenting their former subversion and some underwent not that penance as despairing of the mercy of God And Eusebius relateth that when Philip the Emperour son to Gordianus who injoyed the Laurel An. Dom. 246 being a Christian resorted to the Church at Easter to communicate Cum in die Paschae i. e. in ipsis vigiliis interesse voluisset communicare Mysteriis ab Episcopo loci non priùs esse permissum nisi conâ—iteretur peccata sua inter poenitentes staret nec ullo modo copiam sibi Mysteriorum futuram nisi priùs per poenitentiam culpas quae de eo serebantur plurimae diluisset ferunt igitur libenter eum quod à sacerdote imperatum fuerat suscepisse divinum sibi inesse mâ—tum fidem Religionis plenissimam rebus atque operibus comprobando Euseb Eccl. hist l. 6. c. 25. ex versione Ruffini nam Graeca non sunt admanum he was not permitted by the Bishop of that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless he would confess his sins and rank himself among the Penitents nor could the Bishop be brought by any means to administer the Eucharist unto him except he first washed away those many sins whereof he was infamous by Repentance the report goeth that he obeyed the Bishops injunction evidencing by his actions that the fear of God and sound faith of Religion was within his breast There are that doubt what religion this Emperour was of some affirming him to be a Christian Quidam Christianum fuisse quidam cultum Christianum simulasse alii matrem ejus ab origine audisse mysteria religionis nostrae tradunt Aventin hist Bowr l. 2. p. 177. some again that he did dissemble that profession others that his mother onely was instructed in the mysteries of the Christian faith This is certain that Lactantius and Ambrose affirme Constantine to be the first that planted the Cross of Christ
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
ointment and a light whose lustre is still with us taught the same Doctrine before the same Royal Audience in these words Our Church doth not condemn Confession as simply evil and therefore in its Liturgie hath restored it to its native purity onely it were to be wished that so far as the Church allows it we would practise it for I am perswaded that many live and dye in enormous sins that never made any use of it nor received any comfort from the power of the keys the confessing unto the Lord doth not exclude confessing unto man so the due limitation be observed The next is he who is now clothed in white rayment Bishop White Praesâ—â— ad R. Archiep. Cant. prefixed to the book of the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath challenged from Nazianzen not to be the onely Divine as he from him not to be the first who before his last and useful Treatise of the Sabbath in his Preface inscribed to the most eminent Star in our Churches Horizon and the highest Watchman in her Tower amongst others hath this direction There might also be a profitable use of some private form of Pastoral collation with their flock for their direction and reformation in particular spiritual duties such as was private Confession in the ancient Church These Fathers are gathered to their Fathers Our Church hath these lamps yet burning and long may they last that follow First our Christian Antiquary Bishop Usher L. Primate of Ireland Ans to the Jesuites challenge pag. 81 82. the L. Primate of Armach who upon that exhortation made in the Service-book of the Church saith thus It appeareth that the exhorting of the people to confess their sins unto their ghostly fathers maketh no such wall of separation between the ancient Doctors and us but we may well for all this be of the same Religion they were of Again Id. ibid. pag. 88. No kind of Confession either publick or private is disallowed by us that is any way requisite for the due execution of that ancient power of the keys which Christ bestowed upon the Church And again Neither the Ancient Fathers nor we do debar men from opening their grievances unto the Physicians of their souls either for their better information in the true state of their disease or for the quieting of their troubled Conscieâ—ces and for receiving further direction from them out of Gods word both for the recovery of their present sicknesse and for the prevention of the like danger for the time to come which doctrine he learnedly asserteth and vindicateth from the fringes and dregs of Popish mixture and superstition The grave and godly Prelate My Lord Bishop of Duresme Bish Morton Appeal l. 2. c. 14. who well knoweth in Polemical differences between the Reformed and Roman Churches to separate the Chaff from the Corn stateth the question concerning confession thus It is not questioned between us whether it be convenient for a man burthened with sin to lay open his Conscience in private to the Minister of God and to seek at his hands both counsel and instruction and the comforts of Gods pardon But whether there be as from Christs institution such an absolute necessity of this private confession both for all sorts of men and for every particular sin known and ordinary transgression so as without it there can be no remission or pardon hoped for from God and so reduceth the difference betwixt Protestants and Papists unto two heads 1. of necessity 2. of possibility thus The Papists impose a necessity of confession absolute de jure Divino of all sins with all circumstances which is a tyrannie and impossible and a torture to the Conscience The Protestants do acknowledge saith he the use of private confession but with a double limitation and restraint 1. the first is the foresaid freedom of Conscience 2. the second is the possibility of performance by all which passages that great Scient Man doth not remove confession but certain errors crept in of late from the same as namely in that it is averred 1. to be of divine institution 2. of absolute necessity 3. extending to all men all known sins and all circumstances 4. and that it must be taken as a necessary mean either in deed or desire for the remission of sins which tares sown in the field his Lordship would have discerned if not separated from the duty it self the continuance whereof he alloweth and prescribeth B. Montagu Appeal pag. 299. Bishop Mountagu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath asserted this doctrine usque ad invidiam of whom we may reckon not as a witnesse but Confessor also because he hath written thus It is confessed that private Confession unto a Priest is of very ancient practice in the Church of excellent use and benefit being discreetly handlâ—d we refuse it to none if men require it if need be to have it we urge and perswade it in extremis we require it in case of perplexity for the quieting of men disturbed in their Consciences I know not of what latitude in some mens conceits Popery is for censuring these words as a smack thereof for he approves of it if discreetly handled imposeth no more need thereof than to such as need it urging it not by constraint but by inducement and perswasion and that not upon all men but upon such as are disturbed and perplexed in Conscience and not of all sins but such as lie disquietly in the bosome Great parts are as often envied and traduced as admired especially when men of small parts usurp the censure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. l. 1. p. 215. A wise and learned man contents himself with one onely meet Auditor and approver and if he meet not with so much quiets himself in his own worth and Conscience in the testimony whereof there is more solid comfort than in the vain applauses or reproches of a sandy multitude In the book well known by the Practice of Piety we read such directions in this present behalf Practice of Piety which sincerely performed were the practice of piety indeed and they are as followeth In a doubtful title thou wilt ask counsel of thy skilful Lawyer pag. 762. in peril of sickness thou wilt know the advice of thy skilful Physician and is there no danger in dread of damnation for a sinner to be his own Judge and a little after Luther saith Pag. 763. That he had rather lose a thousand worlds than suffer private confession to be thrust forth of the Church Occulta confessio quae modò celebratur etsi probari ex Scriptâ—ris non potest miro tamen modo placet utilis immò necessaria est nec vellem eam non esse immò gaudâ—o eam esse in ecclesia Christi cùm sit ipsa afflictis conscientiis unicum remedium Luther cap. Babyl tom 6. fol. 109. our Church hath ever most soundly maintained the truth of this
doctrine And again Verily there is not any means more excellent to humble a proud heart nor to raise up an humble spirit then this spiritual conference betwixt the Pastor and his people committed to his charge Pag. 766. if any sin trouble thy conscience confesse it unto Gods Minister ask his counsel and if thou doest truly repent receive his absolution and than doubt not but in soro Conscientiae thy sins be as really forgiven on earth as if thou didst hear Christ himself in foro judicii pronouncing them to be forgiven in heaven Luke 10.16 Qui vos audit me audit try this and tell me whether thou shalt not find more ease in thy conscience than can be expressed in words Reformed Churches of Germany did profane men consider the dignity of this divine calling they would the more honour the calling and reverence the persons Thus is the doctrine of the Mother justified by her children Nos confessionem retinemus praecipuè propter absolutionem quae est verbum Dei quòd de singulis authoritate divina pronunciat potestas Clavium quare impium esset ex Ecclesia privatam absolutionem tollere neque quid sit remissio peccatorum aut potest is Clavium intelligunt si qui privatam absolutionem aspernantur Augustan Confess and lest any should think our Church and Divines stand here alone I will adjoyn some forraign testimonies The Doctrine of the Protestants in Germany is related in the Augustan Confession thus We retain confession chiâ—fly for absolution which is Gods word that the power of the keys denounceth by authority divine of each person in particular wherefore it were wickedly done to take private absolution out of the Church nor do they understand what remission of sins or the power of the keys meaneth if so be they contemn private absolution And the manner observed in the German Churches is set forth by Chemnitius thus The use of private Confession is with us preserved Privatae Confâ—ssionis usus apud nos servatur ut generali professione peccati ex significatione poenitentiae petatur absolutio cumqâ—e non sine judicio usurpanda sit clavis vâ—l solvens vel ligans iâ— privato illo colloquio Pastores explorant Auditorum judicia an rectè intelligant de pâ—ccatis exteâ—ioribus interioribus de gradibus pâ—ccatorum de stipendio peccati de fide in Châ—istum deducuntur ad considâ—rationem peccatorum explorantur an scriò doleant de peccatis an iram Dei timeant cupiant illam â—ss â—â—ro an habeant propositum emendationis interrogantur etiam si in certis quibusdam pâ—ccatis haerere existimantur traditur ibi doctrina exhortatio de emâ—ndatione quaeritur vel consilium vel consolatio in gravaminâ—bus conscientiae tali â—onfessioni impartitur absolutio Exam. Conc. Trid. part 2. pag. 195. that upon a general confession of sin and intimation of Repentance absolution may be desired and since that the keys whether binding or loosing may not be used without judgment in that private conference the Pastors sift into the discretion and judgment of their Auditors whether they rightly undeâ—stand betwixt internal sins and external as also the degrees in sin and the wages thereof and of faith in Christ they are brought into a consideration of their â—ffences they are tried if they truly repent thâ—m of their sins and stand in awe of Gods wrath and desire to flie from the same If they have any purpose of amendment they are further interrogated if any particular sins stick upon them the doctrine and exhortation to amendment is there dâ—livered counsâ—l and consolation is there sought for overburthened consciences and upon such a Conf ssion there is granted an absolution Beatus Rhenanus B. Rhenanus a great Secretary to ancient learning treating of private confession and from whence it derived its original Quà m solubâ—rrimâ—m esse nemo potest inficiari si morositatem scrupulositatem nimiam amputes Quid enim per Deum immortalem utilius habere possit Ecclesia ad continendam disciplinam Quid commodius quà m privaâ—am istam confessionâ—m ad populum in necessariis erudiendum ubi horâ—lae spatio plus prosicit Laicus quà m triduanâ concione Mihi libet disciplinae encomium apud Câ—prian accommodare confâ—ssioni ut dicam eam retinaculum fidâ—i ducâ—m itineris saluâ—aris somitem nutrimentum bonae indolis magistram virtutis B. Rhen. praefat ad Tertull. de poenit falls into these words Which no man can deny to be very wholesome if too much austerenesse and scrupulosity therein were cut off for in the name of God what can be more profitable to uphold Ecclesiastical discipline What more fit than private confession to instruct the people in points necessary to be known where a Lay-man shall be more edified in an hours space than at a three-dayes Sermon May it be lawful for me to bestow the praise Cyprian hath of Discipline upon confession and to call it the retentive of faith the guide of a saving journey the seed and nursery of good behaviour and the mistress of virtue I am not ignorant that the Treatise it self containing this passage is by express order from Index Expurgatorius taken off the file Argumentum libri de poenitentia totum expungatur nam commodè repurgari non pâ—tâ—st Ind. expurg Mâ—driti 1584. as a discourse not capable of a Roman salve but needing the spunge throughout with a deleatur Their handling of Authors old and new is much like the Turkish policy in depriving Christian Parents of their Children and those infants of their virilities by castrating them and training them up to be Janizaries and persecutors of their own unknown bloud and Religion Such are their dealings with the Doctors of the Church cutting off their mascuâ—ine expressions and setting them against themselves in their own tenets also Calvin hath left his mind behind him thus Although Saint James hath not named any man into whose bosome we may empty our selveâ— Tamâ—tsi Jacobus neminem nominatim assignando in cuâ—us sinum nos exponâ—remus libâ—rum permittit dilectum ut â—i consiteamur qui ex Ecclesiae grege maximè idonâ—us suâ—rit visuâ— quiâ— tamea Pastorâ—s prae alâ—is ut pâ—urimùm judicandi sunt idoâ—â—i potissmùm etiam nobis eligendi câ—â—â—t dico autem iâ—eò prae aliis apposiâ—os qâ—iâ— Ministerii vocationi nobis à Dâ—o dâ—signantur quorum ex ore erudiâ—mur aâ— subigenâ—a corrigendâ— peccâ—ta tum consâ—â—tâ—â—â—â—m ex veniae si lucia pâ—rcipiamus Id officii sui unusquisque fidelium memâ—â—â—it si ita privatim angitur afflictatur pâ—ccâ—tâ—â—um sensu ut se explicare nisi alieno adjutâ—◠〈◊〉 â—â—queat non nâ—gligere quoâ— illi à Dâ—â—â—â—â—fferturremedium nempâ— ut ad se subâ—â—â—uâ— privatà confâ—ssione apud suum pastor mutatâ—â— ac solatia siâ—i adhibâ—â—â— privâ—tâ—m â—â—us oâ—â—ram imploret â—uâ—us officium est publcè privatim populum
easily answer For is it not strange that out of those words of Christ in John 20. A Commission should issue to all Priests with power to judge and to all Christians with command to appear at this Court to indict themselves of all they are conscious of and to undergo the Priests Penance and sentence surely the ladder must be well framed where such rounds are Climax priùs conficiendus est bene longus ducendus Sorites sesquipedalis ut detur ista conjungere and the links strongly set together that shall draw on such a chain and train of consequences But the indiscretion of these Fathers in one thing can never be enough admired in debasing of publick Confession and reconciliation as commanded by no law of God nec imperantium bono futurum nor should it be well done for any to command the same whereas the Fathers truly so called onely countenanced and esteemed this when the other was hardly hatched of this in their writings there is frequent mention but of that now Romes darling scarce any foot-steps appear For let any living Proctor on that Councils behalf resolve me why publick Confession of sin should be but permitted by Christ and the Private by him injoyned Etsi Christus non vetuerit quam aliqum delicta sua publicè confiteri possit non est tamen hoc divino praecepto mandatum nec satis consultè humanâ aliqua lege praeciperetur Concil Trid. ib. why a Magistrate should do ill in making a law for solemn Confession and Christ institute and command the Auricular Can that Confession confined unto private walls be of greater virtue than that which breaks forth on the house tops or do the keys unlock better in a corner than in open view Or shall a sinful story told in secret come by a pardon sooner than that which is divulged before all Or shall the Absolution of a Priest granted in a Chamber or a Closet prevaile more than a Reconciliation made by the Bishops and Priests in the open Church No less impudence is to be found in the words following that by the holiest and ancientest Fathers secret Sacramental Confession as it is now used and ever hath been in the Church hath been alwayes commended Let those old records be compared with this new practice and then judge of the integrity of these new Fathers We will enquire what news there was of this ordinance before the opening of that Council and whether the Schoolmen are confident or a little scrupulous upon whom to father it Scotus makes a question from whence the Mandat of Confession is derived Q. quo praecepto tenetur quis ad confessionem from the law of God or from the Churches constitution and this latter he would approve of if two rubs lay not in his way 1. Quòd confessio non cadit nisi sub praecepto Ecclesiae non potest faciliter improbari nisi quia Ecclesia non attentasset tam arduum praeceptum imponere omnibus Christianis nisi esset praeceptum divinum That the Church would not have made so bold as to have imposed such a burden upon the Consciences of any without express warranty from her Spouse The true and chaste Church indeed would not have adventured without her husbands privity but the Church of Rome hath set upon greater matters than this comes to The treading upon Emperours necks is as great a daring as the trampling upon the Conscience The Popes keyes have gone beyond Peters not onely to excommunicate but deprive Princes locking them forth of the Church and their Regal Throne too Quia non invenitur ubi ab Ecclesia imponatur istud praeceptum Concil Lateâ—an Such instances as these set forth the impudence of that Strumpet 2 His other scruple was for that he knew not when and where the Church imposed that precept for this scruple let him cast his eyes back upon a Council held not long before his time and there he shall read it decreed for boâ—h sexes once a year to come to Confession And there that the time was instituted Confession n'a point este instituée en ce concilâ— aiâ—s le temps seulment ya este dâ—claré auquel il la failloit saire D. Bess Caresme tom 2. p. 721. and not the duty is with reverence to a doughty Sorbonist unto a judicious understanding a thin and poor evasion By the way take notice Christian Reader of that large assertion of Scotus that there cannot easily be found any decree of Council Nec Canonista facilè inveniret aliquod consilium vel praeceptum propriè ubi exprimatur praeceptum de Confessione facienda or precept of the Church extant for Confession thence he proceeds to the Glossator upon Gratian and acquaints us with his opinion viz. It were better held that Confession was instituted by a kind of universal tradition of the Church Meliùs dicitur eam institutam à quadam universali Ecclâ—siae traditione potiùs quâ—m ex Novi Testamâ—nti vel Veteris authoritate De poenit dist 5. in principio than from any authority of the Old or New Testament And that it was taken upon the trust of Tradition rather than ready payment of the Scripture the not admitting of any such custome in the Greek Church Confessio non est necessaria apud Graecos esset autem necessaria si praecâ—ptum de ea esset ex authoritate Scripturae Gloss ib. brought the Glossator to that mind for that Church would not wittingly cast aside what Gods word imposed After all this Scotus turns to the other side Videtur rationabiliùs tâ—nere quòd Confessio cadâ—t sub praecepto divino positivâ— and utters this faint opinion It seemes more reasonable to hold that Confession may fall under a Divine positive precept A luke-warm assertion not firmiter tenere constantly to believe but rationabiliùs more reason for it and not tenetur it must be held but videtur it may seem it is so but as it seemeth and cadat non cadit it may fall under a divine precept and it may not fall out so what it seemed unto Scotus I know not but it seemeth unto me that the faith upon the divine ordinance of Confession was then but of tender growth and not fully ripe till the dayes of the Council of Trent At length discarding some of the usual arguments weakning others and delivering some new ones of his own whereof the Reader by and by amongst others shall have a reckning he resolveth all his disputes into this uncertain conclusion Vel igitur tenendum est quod sit de jure divino promulgato per Evangelium vel si illud non sufficiat quòd est de jure divino positivo promulgato à Christo Apostolis sed Ecclesiae promulgato per Apostolos absque omni Scriptura sicut multa alia tenet Ecclesia oretenus per Apostolos sibi promulgata sine Scriptura Scot. lib. 4. d. 17.
had been added had also comprised for Christ doth not say by way of negation after this manner Undè neutri affirmationi adiunxit negativam denotantem remissionem factam ab Apostolis vel retentionem esse praecisam respâ—ctu remissionis retentionis à Deo faciendae Scâ—tus lib. 4. dist â—7 whose sinnes soever ye remit not they are not remitted and whose sinnes soever ye retain not they are not retained for then the power in the hand of the Priest had been adequate unto that of God himself and all sins must necessarily have come through their hands to Absolution But their power is as a lesser sphere wrapt in a greater a spark onely of that celestiall flame or as the crumbs which fall from their Masters Table For example as every thing that standeth under the roof of an house is under the cope of heaven but not wwhatsoever is under the Sun is included under that roof so accordingly whatsoever the Priest remitteth according to Gods Word God remitteth but not convertibly whatsoever God remitteth the Priest remitteth There remaineth then forgiveness for sin in store besides that which the Priest ratione officii bequeatheth Therefoâ—e all sins are not restrained to Priestly remission nor by consequence to Auricular Confession as the onely means to come by absolution and pardon and so the third link is broken Last of all let it be granted that the Apostles and their successors have power from hence to remit sins not principally but Ministerially by way of arbitration and that they cannot arbitrate in an unknown cause and thereupon the matter which they are to decide is to be made known unto them and let that manifestation be granted to be confession what will follow from hence No more in the judgment of Scotus Ratio ista benè concludit quòd Sacramentum poenitentiae est institutum à Christo tanquam utile efficax non tamen sequitur ex hoc quòd sit neceâ—â—â—riò recipiendum ut cadens sub praecepto quia extrema unctio est instituta à Christo confi mationis Sacâ—amentum tamen neutrum est simpliciter necessarium nec est praeceptum dâ— isto vel isto recipiendo Siâ—t quatuor Sacerdotes quorum quilibet habet authoritatem absolvendi istum peccatorem non tâ—mâ—n tenetur peccator se cuilibet submittere sedillorum uni cui voluerit Scot. supr then that this was a good and profitable ordinance instituted by Christ yet not necessary to be observed for instance whereof Confirmation and extream Vnction which go for Sacraments at Rome as well as Penance both must be thought to be of divine institution yet neither adjudged necessary nor is there saith this Schoolman any precept urging the use thereof So here Arbitrators are appointed in cases of conscience but no express command for any to submit to that arbitration Pose le cas There are 4. Priests with equal power of absolution yet a Penitent being in place is not tied to submit to any one but to whom he please Here is then a judgment-seat erected a Judge set upon the Pench with commission to hear and determine of all sins and yet no sinners compelled to come in but such as please It seemeth Scotus held the words of Christ to invest the Priest with the power of a Judge and Arbiter in the case of sin to him that voluntarily submitted to that Trâ—bunal but withall that the words command not sinners to consent and subject themselves precisely to that jurisdiction At Caesars judgment seat Paul stood and ought to be judged here a sinner may stand if he please and be judged if he please and subject himself to that censure but he oweth no necessary service thereunto This seemeth to be this Doctors opinon though I suppose the business dependeth not upon this uncertainty but that there are some kind of sins though not all and some sort of sinners too though not all that not onely may but must come in be judged here if they love the welfare of their souls as we shall see hereafter Let us now gather up the broken pieces of this Argument 1. The Priest is to have notice of the sins of the Penitent before he can proceed to censure that 's true but a general knowledge may sometimes suffice without exaction at all times of particular Items 2. The Priest is constituted a Judge in such cases that peradventure is true but then he is fallible and often erring in judgment 3. The Priest remitteth sins that 's true in a good sense but God remitteth more properly and more then he and many more without him 4. The Court of Conscience is up the Judge enabled with authority and is present at the Bench to hear true but liberty is left to Christians to resort or not to submit or not to that jurisdiction Thus this Master-proof hangs together like a rope of sand for the matter it self I suppose great is the authority which Christ in this place hath put his Priests in and to great purpose questionless as in due time may appear and great care is to be taken by such that depend upon them how they frustrate not the power of God or rather their own souls of salvation for the Priests bear not this power in vaine Nor may the Spiritual men vainly imagin that they are in place Qui ex his cristas erigunt tyrannidem quandam sibi vendicant cur non meminerint corum quae mox praecesserint Erasm Hunc locum quidam non intelligentes aliquid sumunt de supercilio Pharisaeorum c. Hieron in Matth. 16. cristas erigere aliquid sumere de supercilio Pharisaeorum as Hierome said of some to become Pharisaically insolent or tyrannical nor are the people to dread the same as an usurpation upon their consciences but to be perswaded that this power is conferred for their peace this Physick for their diseases and this Ministery for their reconciliation Therefore when other Physick will not work prove this when the peace of Conscience cannot otherwise be had seek it here and when thy Reconciliation can no way else be made use these Arbiters and Mediators And although Christ hath not expresly charged thee to repair unto this Court to lay open thy case before these Judges Duo ista sibi mutuò respondent ut ubi nulla est consessio ibi nulla esse possit absolutio Confess Pertcroviae p. 252. 2. and submit thy self unto their censure yet consider how God would never constitute a Judge without a Circuit nor erect a Court without a jurisdiction and bethink with thy self for thy good all this was and is ordained He hath said Dixit Medicis ut curarent sed non dixit infirmis ut ad Medicos curandi causâ venirent hoc enim quasi certum esse voluit quod Aegri libenter se Medicis curandos offerrent Hugo and commanded his Physicians to heal and hath not said unto the sick Go ye to
the lips of the Penitent proceed we now to speak of the Confessary as it relates to his ears who is to receive into his custody and discretion the sad narration of a sinners life and to promote the just designs and purposes the penitent aimâ—th at Of great and necessary importance this practice must be as much opposing our native pride in turning the best side outward and beautifying our external carriage like the Pharisees clensing the outside of the platter never taking notice or at least caâ—efuâ— that others should not of our inward corruption Verily to subdue this inbred tumour and natural Typhon so far as to lay aside shame and to lay open our sins to discover our offences and to diminish our reputation it must needs be the end is heavenly when worldly respects are thus troden under foot to accomplish the same As when David strip'd himself into an Ephod 2 Sam. 6.21 22. and danced before the Lord in the Ark and was for the same derided by Michal as shamefully uncovering himself in the eyâ—s of his handmaids answâ—red It was bâ—fore the Lord I will yet be more vile than thus and will be bâ—se in mine own sigâ—t and of the maid-servants wâ—ich thou hast spoken of of them shall I be had in honour So it is with a devout Penitent for how ever he may by discovering himself thus be exposed to the scoffs and jeers of irreligious and profane Michals yet he knoweth before whom he doth it in the presence of the Lord and that in so doing he shall be had in honour of the Lords servants his Priests therefore he resolveth vilior adhuc fiam I wâ—ll become yet more vile than this for with me to confess my sin is nothing so vile as to commit and blush more entring into the stewes than coming forth abâ—sing my sâ—lf in mine own sight to become pretious in the Lords eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.1 When therefore sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compassing and b setting the sinner abâ—ut beleagring his soul he fiâ—ds it not in his own pâ—wer to raise the siege nor to explicate and unfold himself from such ingagements when the Conscience is insnared and perplexed and can find no peace at home In such cases the sinner hath recourses unto the Overseers of his soul for help aâ—d ease and freedome as the nature of his disease requâ—reth as to a 1. Ghostly Father indulgent to his Childâ—en 2. as to a Physician careful of â—is Pâ—tients 3. as an Advocate and Counsellor able to direct and protect his Clients and lastly but chiefly as uâ—to the Priest whose office is to grant absolution to the truly Penâ—tent So that to the wounded Conscience here is a Mâ—dicine to the perplexed counsel to the dejected comfort and to the distressed pardon The sting of sin is lost by the power of absolution the filth of sin is purged by the Laver of tears the wages of sin struck off by the Intercession of the great Advocate the deceitfulness of sin d sâ—â—vâ—red by this Counsellor and the danger of sin prevented by the bâ—lme of mercy A Physiciâ—n is sought unto for healâ—h and sometimes for remedy A Lawyer for advice and counsel A friend for consolation A good Priest is virtually all these and somthing more thy spiritual Physician against spiritual diseases healing them by application of thy Saviours merits and prescribing rules for thy direction and remedy against sin Thy spiritual Advocate to counsel thy soul in such cases to plead thy cause before the supreme Judge and which crowneth all he is the Lords Steward and Deputy in his name to reach forth unto thee pardon and absolution These and such like to these are the motives inducing a sinner to deposit his mind and heart to the Dispensers of the Mysteries of God viz. 1. upon hope of Physick restaurative and preservative to heal his soul and to continue the same in health 2. of good advice to demean and behave himself for future times 3. and above all upon the hope and comfort of absolution these are his inducements and to be now treated of And therein the last shall be first Nemo potest benè agere poenitentiam nisi qui speraverit indulgentiam Ambros as the chiefest and choicest motive to confession of sin namely the virtue and power of absolution inherent in the Priestly office and Ministery that saying of Ambrose being true None can be truly penitent but upon hope of Pardon SECT I. The Contents The vulgarly disesteem of the power of absolution in the hand of Priests Keys diverse Of 1. Authority 2. Excellency 3. Ministery The office of the Ministerial key in discerning and defining Ecclesiastical and conscientious Consistories The gift of Science in the Priest not properly the key but the Guide Absolution a judicial act Magistrates Spiritual and Temporal distinguished in their jurisdiction and ends Bonds of sin culpable and for sin Penall Satisfaction expiatory vindictive God forgiveth sins properly and effectively The Priest by way of application and notice as also dispositively qualifying by his function sinners for the same in which he proceedeth as a subordinate Cause both declaratively and operatively The Priority of binding and loosing on earth to heaven in respect of the sensible apprehension in the Penitent not of the purpose and operation in God Power of Absolution primitive in God in his Ministers derivative and delegate A Penitent absolving himself by the finger of Gods spirit in what sense The power of binding in the Church rather privative than positive and declarative onely IF the Priests and Ministers of the Gospel were not in Commission to enquire to hear and to take some order about the sins of the people their function were to as little purpose and as little to be esteemed as the Lutins of the times account it for as in the time of Galen they expressed weak-men under the title of Scholasticks Cujacius so are Priests entituled by the Hot-spurs of this age as silly and contemptible meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and John a Nokes Could men live without sin or enter into heaven with sin or having sinned stand in need of no grace to amend of no gift to repent and in fear of no Deity to be reconciled or were the wounds of sin so little as to heal up of themselves without any further plaister or were there no law that there might be no transgression or if a Law with no great penalty to be inflicted upon the transgressors head or if the penalty were great yet the Law-giver of small power to inflict the same there could be no great necessity to erect this Court of Conscience the matter thereof no great consequent and the Censures viz. reteâ—tion and remission of sins of no great importance and sinners discharged of further suit and service And the Priests might do well with Gallio to care for none of these things and do drive the attenders from these
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
wounds which instantly healed it and this is the cause of these my unusual salutes Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is figuratively expressed the wounding of the soul and curation thereof But we rely not much upon such pious dreams little better than pious fables where we have a more sure word of prophesie The Priests may rather justly complaine how little they are frequented and of the scarcity of their Patients and that must needs arise from the obnoxious conceits of many preferring shame before danger and had rather keep the disease by them close than to have it cured by publishing the same Yea if some proceed so far as to discover their disease to the Physician they either slight his prescriptions and imagine like Naaman-Syrus their own Rivers as powerful to heal their Lepryes as the Priests Jordan or else dislike them as too corrosive and bitter and thereupon grow angry and discontented with the Physician Curae impatiens populus medelae in perniciem Medentis exarsit Orig. hom 1. in Psal 37. Jer. 8.22 A people impatient of the cure and h aling as Origen once complained are incensed against him thâ—t would heal them whatsoever may be the cause this way of healing is so little thought on as if there were no balme in Gilead and no Physician there that the health of the daughter of my people may be recovered The fifth and last motive to confess unto the Priest is for advise and comfort V. The Priest a counsellor and comforter Book of Common-Prayer at the Communion Prov. 19.20 insomuch as the weightiest affaires stand most in need of counsell and comfort is not more welcome than to a wounded spirit this our Church willeth Let him open his grief to me or some other learned and discreet Minister that he may receive such Ghostly counsel advice and comfort as his conscience may be relieved Hear counsel saith the wise man and receive instruâ—tion that thou mayest be wise in thy latter end as if he should say wisdome is augmented in the nursery of counsell and instruction Now in the case of sin there cannot be greater danger nor greater happiness than to decline the stroke discreet counsel therefore that tends to that end is much to be prised Thine own heart is deceitful and ofttimes conceals the sin or else diminisheth the guilt or excuseth the offence And if thou gain a sight of thy sin very seldom shall thy contrition be truly poised either thy sorrow swallowing up thy self or â—lse thy sin swallowing up thy sorrow sure it is not the leâ—st art so to order contrition aright that it may arise upon just cause be moderated with fitting discretion and directed to such ends that it may prove a godly sorrow and such which accompanieth salvation Again it is not the least of a sinners unhappiness the loss of God and his favour now to recover the same what counsel can be thought superfluous if the favour of a great man be lost how much means how many friends and how great advise should be used to gain him back And when his favour is obtained what study and diligence shall be practised in the continuance thereof when a Penitent hath hit upon a right contrition hath hopes and comfort of the return of Gods favour he cannot be ignorant of his own frailty and therefore needeth directions as much in way of remedy against relapse as in way of Physick for recovery Lay all these together the deceitfulness of thine own heart and of sin the danger of contrition lest it prove not sincere the great peril in the loss of Gods favour and the difficulty in the recovery thereof the procliveness of mans nature to plunge into former sins and tell me if there be not need of more heads than a sinners own in this case of contrition and reconciliation We read in the bastard-epistles of Clemens this constitution which is there fathered upon Peter that if envy Quòd si fortè alicujus cor vel livor vel infidelitas vel aliquod malum latenter irrepserit non erubescat qui animae suae curam gerit confiteri haec huic qui praeâ—st ut ab ipso pâ—r verbum Dei salubre consilium curetur Clem. Ep. 1. ad Jacob. fr. Domini or infidelity or any other evil did secretly creep into any mans heart he who had care of his own soul should not be ashamed to confess those things unto him who had the oversight of him that by Gods word and wholesome counsel he might be cured by him This constitution sure is Apostolical though the Epistles be not for better advise cannot be prescribed in the case of sin than how to repent thereof and prevent it In ancient times the Priests advice was held so necessary that penitential laws were enacted and Canons ordained Certas Poenitentiae leges condere quibus tempus modus singulis peccatis expiandis praestitueretur Canones Poenitentiales vocant quibus ut fieret satis opus erat sacerdotem in consilium adhiberi praesertim à laicis the better to enable him for direction wherein the time and manner of Repentance is set down for sins in particular for the observing of which the Laicks were to be advised by the Priests Severè jubent in legibus suis ut Sacerdotes Poenitentialem Librum benè calleant ut accepto ab eis salutari consilio saluberrimis poenitentiae observationibus seu mutuis orationibus peccatorum maculas diluamus hence the Imperial laws commanded Priests to be well versed and seen in the Penitential Book Theodulphus Bishop of Orleance stated confession to be therefore necessary that wholesome counsel being received from Priests we may through the saving obâ—â—rvations of penance and mutual prayers wash out the spots of sins Such laws wi h us in England were ordained by Theodore sometimes Arch-Bishop of Canturbury to inform the Priests to become able Penitentiaries From whence Beatus Rhenanus concludeth in this sort Vides igitur necessarium suisse Sacerdotis uti consilio quatenus institutis Poenitentiae legibus fieret satis quae laicis non perinde cognitae erant B. Rhen. praef ad Tertul. de Poenit. Thou seest therefore how necessary it is to use the counsel of the Priest in as much as the laws instituted for penance might be fulfilled which were not so well known unto the Laity For Consolation wherein not the least part of the Priests counsel consisteth A Priest must fit his words upon the wheel Prov. 25.11 that they may be as apples of gold in pictures of silver Cordial Physick being necessary for some patients His care must be not to quench the smoking flax nor to break the bruised reed often imitating his Masters words which were to languishing souls Confide fili son be of good cheer thy sins are forgiven thee that High Priâ—st was sent to heal the broâ—en hearted Luke 4.18 19. to preach deliverance to the captives and recovering
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