after unnatural lusts and become not Confessores but contaminatores Sir Rob. Heath at Earl of Castlehavens attainder April 25. 1631. as one of their own Order speaketh proposing such Questions which to do is contra naturam and to relate contra reverentiam naturae as a learned Lawyer spake in a late unfortunate Earls case These Ghostly Fathers ofâ—times grievously offending in pleasing themselves with such obscene Questions Qui saepissimè peccant mortaliter delectando se de â—ujusmodi interrogationibus propter delectationem saciendo eas Sum. Angel tit Interrog in Confess contriving them up on set purpose for their delight and pastime Such formes of confession you may swear altogether different from the ancient Penitential Canons by whose directions the spiritual Fathers of the last society looking a-squint upon the desires of the flesh inquire after the difference of sins obscene and beastly matters Formulas confessionum quibus sancti illi Pneumattâ—â— circa peccatorum differentias obsâ—oena quaedam impudica exquirunt quae sinâ— Interrogati cujus auribus inauditae turpitudines lasciviae instillantur rubore Interrogantis inhonesti appetitus titillatione vix ullis vâ—â—bis aut ne vix quidem enunciari poslint Pâ—nt Tyard Episc Cabilon de fratribus Jesu pag. 35. which cannot be mentioned without blushing in the Examinat whose ears tingle at the hearing of unknown lusts and uncleanness and not without the titillation of a dishonest appetite in the Examiner himself that moveth them Oh times that such filthy communication not once named amongst the Heathen should be thus plaied withall these Ghostly Fathers to be so carnal this penitential practice so obscene this pretended Laver of the soul to become the sink of iniquity this Confession of sin a profession of sinning where men learn rather than leave sin displeasing rather than appeasing God and at the end of this exercise become far worse than at the beginning Pardon good Reader the exuberancy of my speech justly occasioned when the most holy pretences are the most fowly profaned Good reason had Canus to tax such Confessors who by their foolish interrogatories became scandalous to their Penitents Nec eos quidem probo qui imprudenter interrogando Poenitentibus scandalii inâ—iciunt atque adeò eo peccare docent Qua in re confidenter etiam reprobo summ is istas Confessionum interrogitionibus plenas quae idiomate vulgari non solùm eduntur sed passimâ—etiam mulâ—erculis Idiotis conferuntur ut indè discant non Confitendi sed ut ego sentio peccandi ratioâ—m normam Can. Relect. de Poen part 6. pag. 908. so far as to teach them to sin and withall confidently to reprove these summes of Confessions stuffed with Questions of that nature and are not onely put forth in the vulgar tongue but are bestowed abroad upon women and simple people thereby to learn not the manner and form of confessing but as I suppose of sinning Our last exception against this Specifique enumeration of every sin in Confession 6. Of Venial sins Of Reserved cases is derived from a practice of theirs in exempting of Venial sins and reserved cases from the ordinary and parochial Ghostly Father Venialia quamvis râ—ctè utiliter in Confessione dicantur taceâ—i tamen citra culpam multisque aliis remediâ—s expiaâ—â— possint Concil Trid. c. 5. Those as superfluous and scarce worthy of a Priests skill and notice these as too haâ—nous and desperate diseases exceeding his skill Patribus nostris visumâ—st utâ—atrociora quaedam graviora crimina non à quibusvis sel à summis duntaxat Sacer lotibus absolveretur Conc. Trid. de casuum reservatione cap. 7. therefore reserved for Physicians of higher place and power and in such cases every simple Priest is inhibited to proceed but to send corpus cum causa to such Penitentiaries to whose jurisdiction they are immediately subject Now if all sins that come into a sinners mind must upon pain of the second death and that by Gods law be opened to a Priest by what law are some exempted and more reserved from his audience than others Again if Papal reservations and dispensations be in these sins and cases of validity it will follow that the precise enumeration of all sins is but a Church ordinance or if Divine then no dispensation lieth in such cases it being a ruled case that Papal power cannot dispense with the Divine law but with Ecclesiastical constitutions onely Let the Jesuites try the hornes of this Dilemma Now by the same reason that they take off such sins from Confession may we make bold to leave out such as many such there are that stand not in need of Priestly advise and absolution It will be said venial sins are not here to be reckoned for Venialia exnatura ratione peccati quae non sunt contraria charitati Dei proximi Bellar l. 1. de amiss gratiae cap. 3. because being of their own nature pardonable nor so averse to God as to lose his favour they need not to be remitted this way neither ingage so deeply to hell nor make so great a breach betwixt God and man as to require the Priest to stand in the gap and to make the atonement To the contrary although we acknowledge great distinctions betwixt sin and sin and punishments proport onable yet we affirm no sin so little but it is in its own nature mortal and no sin so great but from the event may be venial The least sin makes a breach upon Gods law and makes the delinquent accessary to the breach of the whole law is an offence against an infinite Deity therefore may be punished in the strictness of his righteous judgement Doctor Field of the Church Book 3. c. 32. yea with utter annihilation for that saith a profound Divine there is no punishment so evil and so much to be avoided as the least sin that may be imagined so that a man should rather chuse eternal death yea utter annihilation than commit the least effence in the world Again if all Spiritual wounds must pass thorough the Priests hands of necessity for curation then venial sins also for though they are not vulnera lethifera with the Cardinal Bellar. l. 1.1 de Amiss grat c. 2. yet they are plagae leves which slighted by neglect thereof may prove deadly a ship leaking at a little flaw may indanger drowning The want of one naile as the French Proverb is may cause the loss of shooe horse and horseman Pour un clou on perd un fer pour un fer un cheval pour un cheval un Chevaliâ—r for great weights many times hang upon small wires and however some Roman controversie-men put off venial sin from Confession as in it self not mortal but venial Bishop Fisher dares not like of that avoidance Quòd peccatum veniale solùm ex Dei misericordia veniale sit in hoc tecum
onus qui vult levari sentiat vincula qui vult solvi let him feel the weight of his burden that would be eased as David did when he cried out Psal 38. my sins are too heavy for me to bear and the straitness of his bonds that would be freed as Paul did when he saw the law in his members bringing him into captivity unto the law of sin and thereupon exclaimed who shall deliver me from the body of this death Rom. 7.23 And no otherwise doth Christ proclaime it that none should come unto him but such as are weary and heavy laden Grow sensible then of thy oppression under sin how the Irons enter into thy soul Matth. 11. be sorrowful for captivating thy self with those bonds Resort unto the Priest shew him thy fetters and crave his assistance to strike them off and then whom the Son of man shall set free or the Priest in his name he shall be free indeed And this is the first and most remarkable consideration why unto the Priest sins must be confessed CHAP. IX The Contents Paternal affection in the Confessary Good for sheep if the sheepherd know their diseases Medicinal Confession The grief better healed when clearer opened Ghostly counsell of great importance to a Penitent Great care in the choice of a discreet Confessor Romes rigid Tenet Absolution denounced by any Priest besides the Ordinary to be invalid The inconveniencies thereof The Parochial Priest not to be deserted without just cause and the same to be approved by the Diocesan II. Priest a spiritual Father THere are other inducements besides that which hath been spoken inclining to the practick of Confession which are now distinctly but succinctly to follow in their order as first the Relation of a Spiritual Father for that Paternal affection is or should be betwixt the Pastor and his people Love being the chaine that tieth the one to his charge and the other to his due respect Now what secrets will a dutiful child conceal from an affectionate father especially secrets of that nature that may be redressed by the fathers help and may prove obnoxious by the sons concealment A good Father tenders the infirmities of his child and upon notice thereof will either cure or cover them Thus stood Saint Paul affectionate unto the Corinthians 1 Cor. 5.14 I write not these things to shame you but as my beloved sons I warn you q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in 1 Cor. 5. I speak not from a malicious mind to calumniate or disparage you but unto children and that beloved pardon me if I have spoken something harshly it proceeded from love I reprove you not but warn you and who will not with patience endure a fathers warnings he proceedeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ibid. many instructors you may meet withall but not many fathers and their care may be much but not like my affection and however they may instruct you yet it is I that in Christ Jesus have begotten you through my Gospel in that natural way expressing how great his love was as Theophy lact observed Now if love thus descend why should it not ascend why art thou ashamed to make known thy state to such a father who will neither write nor speak to shame thee and whatsoever he doth therein is by way of monition onely and no way prejudicial Greg Nyssen de Poen in appendice operum Paris 1618. p. 176. Take then as Gregory Nissen advised the Priest for a partner of thine affliction and as thy father shew unto him without blushing the things that are kept close he will have care both of thy credit and of thy cure See this testimony more amply before The next denomination is of a Sheepherd and flock III. Priest a Pastor Heb. 13.20 Iohn 21.16 a name which the Apostle hath given unto Christ the great Sheepherd of the sheep and Christ to his Apostle in feed my sheep Now it cannot be amiss for the sheep if the sheepherd know their (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thâ—oph in cap. 5. ad Eph. p. 552. diseases Christ the Arch sheepherd differs herein from all others for whereas some sheepherds are clothed with the fleece feed upon their milk and kill their sheep for meat contrariwise Christ clotheth them feedeth them and was slain for them likewise and His sheepherds herein differ from our sheepherds for how ever they are clothed with the fleece fed with the milk and reap temporal things yet have they not power over their lives to kill them but to feed and preserve them yea if by negligence any of their flock suffer damage it will be set upon their head and reckoning It was wittily observed by that learned and ancient Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clom Alex. Strom. l. 1. pag. 203. Clomons Alexandrinus that the Sheepherd and the Cook view not the sheep alike The Butcher handles him if fat and fit for the slaughter the sheepherd contented with the fleece and milk and increase hath care and watcheth over his flock Let the sheep then distinguish the sheepherds voice from a stranger and to him let their griefs be unfolded And let the same mind be in the sheepherds that was in Christ Jesus He that is studious to heal the vices of humane infirmity Qui studet humanae infirmitatis emendare vitia ipsam infirmitatem suis debet sustinere quodammodo pensare humâ—ris non abâ—â—câ—re Nam pastor ille Evangelicus lassam ovem vexisse legitur non abjecisse Ambr. l. 1. de Poen c. 1. saith Ambrose must take upon him the infirmity it self and bear it as it were upon his own shoulders not cast it off for that Evangelical sheepherd is said to have born the wearied sheep and not to have cast it off And can thy infirmities be better known to any than unto him that will take them to himself and bear the burden upon his own shoulders IV. Priest a spiritual physician Tacentibus non facilè potest medela opportuni necessarii sermonis adhiberi Ex lib. Clement MS. The fourth Correspondence is as unto a Physician wherein that adage of our Saviour holdeth the whole need not the Physician but the sick And as a sick patient possesseth his Physician with each remarkable passage in his sickness that the grief being fully apprehended the remedy may be the better applied So should it be in the case of spiritual diseases also The Fathers are very plentiful in their inlargements upon this Medicinal Confession God saith Origen as he hath prepared medicines for the body Sicut corpori medicamenta praeparavit ità etiam animae medicamenta praeparavit in his sermonibus quos per divinas Scripturas seminavit atque dâ—spersit Archiatros est salvator qui possit curare omnem languorem infirmitatem Discipuli verò ejus Petrus vel Paulus sed Prophetae Medici sunt bi omnes qui post Apostolos
with that Prince as the blessed Virgin did with her penitent to send him back after death to be shriven by a Priest or tendred his confession unto God and there procured absolution the Author hath not expressed Such stories as these were thought meet for the vulgar to ruminate on yea the Pulpits sounded therewith many Historians saith Canus have been content to think how by the true law of history Ecclesiae Christi vehementer incommodant qui res Divorum praeclare gestas non se putant egregiè exposituros nisi cas fictis revâ—lationibus miraculis adornarit Canus loc Theol. lib. 11. c. 6. p. 537. they might record such things as the people thought to be true not considering the injury done unto the Church as if Saints lives were not sufficiently related except their actions were set out with fained miracles and revelations In what credit such Fables were the vulgar best know But in truth it was late in the world before men were called to so strict a reckoning In the former dayes either recourse was made to God onely or a general confession before the Church or a special discovery of such sins which made such a combustion in the sinners breast as he could not quench alone but the fire all about his ears must call for aid of his neighbours and amongst them the Priests that are best able to abate those flames Lighter sins Quotidiana incursiones as Tertullian calls them Quotidian shakings are opened in the general confession of the Church and 't is not impossible for a Penitent faithful and sincere to make his peace with God himself for sins that press more grievous But in many sins and sinners it is found by often experience that notwithstanding their private addresses unto God the wounded conscience will still pinch fearfully nor will the worm cease to gnaw Then at such a time as this when a sinner can find no ease at home what should he do but use the best means he can to seâ—k it abroad I said it was long before this busie enumeration was injoyned A general Confession or an intimation of some speciall sins which lay indigested upon the Conscience was chiefly required Now if at any time such strictness were necessary then at our last Audit when we are in extremis and in the shadow of death and about to take our leaves of this sinful world and to make our peace with God whilest the last grains of sand are running in this glassie life Yet as it appeareth in an ancient form of interrogating sick persons and ascribed to our Anselme the Priests were not then so particular the form it self is worthy to stand in this place and is thus The sick-man languishing and at the point of death ought to be this interrogated Interrogatio facienda infiâ—mo in extremis constiâ—uto ab Anselmo praescripta Infirmus languâ— is in extrâ—nis debâ—t sic interâ—oâ—â—ri sic râ—spâ—â—dâ—re Fâ—â—ter lâ—â—aris quòd iâ— side Christiâ—na mâ—â—aâ—â—s Respoâ—dâ—â—t 〈◊〉 Fateris t◠〈◊〉 tâ— ben vixisse sicâ—t aâ—bâ—â—â—ti Râ—sp â—tiam Fateris tâ—taiâ— maâ—è viâ—iâ—sse â—t â—eâ—it's â—uis aeteâ—â—â— pâ—â—â—â—â—b â—eâ—â—â— Râ—sp Etiam Paenitâ—t te Râ—sp Etiam Habes oâ—luntâ—em â—meaâ—â—â—ndi te si spaâ— um 〈◊〉 vivendi Resp. Etiam Credis quòd Jesus Christus filius Dei nâ—â—us fuit ex Marâ—a â—â—rgine gloriosa Resp. Etiam Credâ—s quòd Jesus Christus filius Dei pro te mortuâ—s fuit Râ—â—p Credo Agis ei cratias propter ista bâ—nâ—ficia Râ—sp Etiam Credis tâ— non poâ—senisi 〈◊〉 â—â—ias mortem salvari Râ—sp Etiam Quo expleto dicat infiâ—mus teâ— In manus tuâ—â— commendo Spiritum meum Clero in idipsum respon â—ente securus moritur Ediâ—â—ad sinem opusculi Epis Roffens de fide misericoâ—dia Dei à Georg. Cassandro and so to answer Brother doest thou rejoyce that thou mayest die in the Christian faith let him answer Yea. Q. Thou confessest that thou hast not lived so well as thou oughtest Ans Yea. Q. Thou acknowledgest that thou hast lived so evil as thou hast deserved eternal death Ans Yea. Q. Hast thou any purpose to amend if thou mayest have further space to live Ans Yea. Q. Thou believest that Jesus Christ the Son of God was born of the glorious Virgin Mary Ans Yea. Thou believest that Jesus Christ the Son of God died for thee Ans Yea. Thou art thankful unto him for these benefits Ans Yea. Q. Thou believest that thou canst not be saved but by his death Ans Yea. This was all the Questioning in those dayes thought fit to be used at the hour of death which after some comfortable instructions how the sick-man should behave himself in this last incounter the conclusion is Let him rehearse thrice into thy hands I commend my spirit and the Clergis answering the same he may safely and peacefully depart We see what kind of Confession then sufficed and it was not the work of one age to bring the people to any other Haymo complained that some in his dayes blushing to confess their sins unto the Priest Erubescentes peccata sua sacerdotibus confiteri quoddam occasionis ingenium invenerunt dicentes sibi sufficere ut soli Deo peccata sua consiteantur si tamen ab ipsis peccatis in reliquo cessent Haymo Dominic 14. post Pentecost pag. 401. found out a witty occasion to forbear saying it was sufficient for them that they did confess their sins unto God if so be they ceased from those sins for the time to come Others would not be brought to that full measure as began then to be imposed confessing but not fully their sins unto the Priest as may be gathered from a Council held at Cavaillon in the dayes of Charles the great Sed hoc emendatione indigere perspeximus Quòd quidam dum consitentur peccata sua non plenè id faciunt Wherein though those Fathers were otherwise minded and desire it to be amended yet they intimate that in their times it was questioned whether men should confess unto God onely or to the Priest also And they themselves put this difference betwixt both these Confessions that the one did properly serve for the cure the other for direction in what sort the repentance and so the cure should be performed their words ensue Some say sins are to be confessed unto God alone Quidam solummodò Deo confiteri debere dicunt peccata quidam verò Sacerdotibus confiâ—enda esse pâ—rcensent Quod utrumque non sine magno fructu intra Sanctam fit ecclesiam it a duntaxat ut Deo qui remissor est peccatorum confiteamur peccata nostra cum David dicamus Delictum meum cognitum tibi feci in justitiam meam non abscondi Dixi confitebor c. secundum institutionem Apostoli Confiteamur alterutrum peccata nostra c. Confessio itaque qâ—ae fit Deo purgat peccata ea verò quae Sacerdoti fit
remission of sins and were not perhaps so punctual for private particular confession whose belief that Prelate censured for erroneous By the same man are Ghostly Fathers under a great penalty conjured to secrecy and silence That if at any time or by any means or upon passion of hatred Nullus sacerdosirâ odio metu etiam mortis audeat detegere quovis modo alicujus conâ—â—ssionem signo motu vel verbo generaliter vel specialiter Et si super hoc convictus fuerit sine spereconciliationis non immeritò debet degradari Lin. l. 5. de poen remis c. Prohibemus or fear of death shall lay open by signs motions or words either generally or specially what hath been privately deposited in Confession and shall be convicted thereof he shall be degraded without hope of reconciliation Also another Constitution of the same mans doing for the reviving of Publick penance for notorious scandalous offences Ut peccata graviora vulgatissimo suo scandalo totam commoventia civitatem sint solenni poenitentiâ castiganda Lindw l. 5. de poen remis c. Praeterea complaining that by the neglect of the ancient Canons the same hath been long buried in oblivion whereby heynous sins have been the more frequented and the reynes and rigour of Christian discipline too much remitted And a * Lindw lib. 5. de poen remiss c. Licet fourth for the substitution of a grave and learned Penitentiary in every Deanry to take the Confessions of the Clergy residing within the same John Straiford Arch-Bishop of Canâ—urbury A. D. 1334. MCCCXXXIV made a Provisional Law that Priests should not be cited juridically and thereby forced either to detect such arcana as they received under the seal of Confession Et illis ex tunc Parochiani peccata renuunt confiteri Lind. l. 2. de Judiciis c. Exclusis infra or else offer violence to their consciences lest thereby Parishioners might refuse to come to confession It seems equivocations mental reservations and such juglings devised to cheat justice were not up nor thought on when this course was taken that Judges should forbear to examine them The last of these Metropolitans that made any law for Confession is Simon Sudbury who was preferred to that eminency An. Confessiones mulierum audiantur in propatulo quantum ad visum non quantum ad auditum Moneantur Laici in principio Quadragesimae â—ito post lapsum confiteri ne peccatum suo pondere ad aliud trahat Lind. l. 5. de poen remis c. confessiones mulicrum MCCCLXXV He ordained women to be shriven in an open place where they may be seen of all but not heard And to admonish the Laity to repair unto Confession every year about the beginning of Lent and whilest their sins are green in their memory lest the weight of one sin press them upon another He ordained likewise to confess and communicate three times a year viz. at the three solemn Feasts of Christmas Easter and Whitsontide And to prepare themselves with such abstinence as the Priest should prescribe Prius tamen se praeparent per aliquam abstinentiam de consilio sacerdotis faciendam vivens ab ingressu ecclefiae arceatur moriens christianâ careat sepulturâ Lind. l. 5. de poen remis c. Confessiones And all and every such Persons as should not come to confession and to the communion once a year at the least to be debarred from entring into the Church in his life time and after death his body not to be interred in Christian Burial By which constitutions we see how other times were appointed for Confession as well as Easter but then chiefly required for four causes and at those times is Confession required 1. Ratione sacramenti sc si vult celebrare vel communicare vel sacrum ordinem suscipere c. 2. Ratione periculi si est in periculo mortis 3. Ratione conscientiae ut si dictet sibi conscientia quod statim teneatur confiteri 4. Ratione dubii ut si nunc habeat confessoris copiam caeterùm per totum annum non habiturum Lindwood supra saith Lindwood 1. In respect of the Sacrament whensoever the same shall be celebrated and received so upon admission into holy Orders c. 2. In respect of the danger or dread of death 3. In respect of the Conscience if a mans heart shall tell him that he hath present need of Confession 4. If it be doubtful a Confessor cannot be had within a year to take him while we may Some of these Canonical reasons we have before examined and censured These were Ecclesiastical Constitutions made by several Church-men in their times A. D. 1533. A book of Religion entituled Articles devised by the Kings highness set forth an Reg. Henrici 8.28 But when Henry VIII had wrested the Supremacy of Spiritual causes from forraign Usurpation and annexed it to the Crown then for essayes of that new authority was substituted a Vicegerent for the Clergie Articles of Religion set forth and said to be devised by his Highness which caused the commotion of the * April 28. an R R. Hen. 8.31 Hall Chron. p. 228. Lincoln-shire men And in a Parliament held at Westminster was established (a) Hall fol. 224. the act of the six articles which was named the bloudy statute and the whip of six strings which drew so much bloud upon poor Christians and whereof Auricular Confession was one of the strings The procurer of that Draconical law together with the occasion thereof is particularly described by our Ecclesiastical Annalist Mr John Fox whoever was the chief doer therein Ecclesiastical persons were the chief sufferers The King upon some distaste to his Clergy was willing to sharpen the edge of the Law against them and his minde being known there wanted not abbetters to whet him thereunto So fearful is the condition of the Church if once removed from under the shadow of the Crown and wings of the Royal Seepter and would soon become a prey to the little foxes if the Kingly-Lion should not protect And as in that Princes dayes the truth began to take place in the hearts of many so that party which stood for the old Mumpsimus as well as the other that imbraced the new Sumpsimus Adeo ut uno codemque lâ—co tempore in Pontificios laqueo dilamationâ— in ProtestaÌ„tes vivicomburio saeâ—ir tur Cambd. Appar ad Elizabeth pag. 6 7. escaped not the penalty of his rigorous Statutes that it was no strange spectacle to behold at once a Protestant at the stake and a Papist at the Galhouse By that law Incontinency in Priests and Marriage were equally made felony and death in their persons either to use the sin or the remedy and the benefit of the Clergy otherwise a privilege was to them a snare and that offence capital in Church-men which then was scarce criminal in the Laity
operire tegere dâ—licta superiora ut non ci imputctur peccatum ergo tegamus lâ—psus nostros posterieribus factis Amb. l. 2. de Poen c. 5. saith Saint Ambrose ought not onely to wash away his sins with tears but amends being made to cover and hide his former defects that his offences may not be imputed unto him Satisfactio duplex 1. Propitiatoria pro nostris totius mundi peccatis Christus est 2. Quam Ecclesia exigâ—t à peccatoribus vindicta â—st quam ex praescripto sacerdotis velut spirituâ—lâ—s Medici de nobis sumere debemus comm ssis peccatis contraria sacientes Grop de Sacram. Poenit. p. 107. Edit Antw. 1556. let us therefore cover our former faults with good deeds following Sound is that distinction of Groperus 1. there is a propitiatory satisfaction which is Christ Jesus for our sins and the sins of the whole world 2. and there is another which the Church requireth of sinners a Revenge which according to the prescriptions of the Priest our spiritual Physician we ought to take of our selves by performance of holy actions diametrically opposite to the former iniquities whereby the sinner is humbled God is pleased and the Church satisfied and the dregs of sins by the contrary acts of virtue defecated and cleansed Thus much for Theodorus Egbert was the next who made Ordinances on this behalf Anno Dom. 740. Egbert A man who by his birth as Brother to a (b) Egbert King of Northumberland King and by his office an (c) At York Arch-Bishop might well be sufficiently authorized for such proceedings A Penitential was by him prescribed highly esteemed and carefully preserved amongst the huge devastations of Religious houses and Libraries although time had like to have deprived him of the honour of such a work Opus poenitentiale in magno olim fuisse precio post veterum MSS. Codicum insigneÌ„ cladem quae Coenobiorum subsequuta est cataclysim supersunt hodie diversa exemplaria splendidè quidem antiquissimè exarata Spelman Concil pag. 275. and given it to one whose learning and piety might render him suspicious thereof for placed it is at the end of Venerable Bedes works under this Title Canones ad remedia Peccatorum are antidotes for sinful and sorrowful Patients and the Priest as Ghostly Physician is taught well and seriously to advise upon the sex age condition state and person of each penitent Sacerdos Christi sexum aetatem conditionem statum personam cujusque poenitentiam agere volentis ipsum quoque cor poenitentis curiosè discernat nè post stultum Medicum vulnera animarum fiant pejora to distinguish exactly of several maladies to enquire all he may into the heart and inward man and accordingly to administer lest in case he proceed confusedly the wounds in the soul by the Physicians folly prove more dangerous for prevention whereof Non omnibus unâ câdâ—mque librâ pensandum est there followeth a catalogue of sins and of such penances as concern the same holding an equal analogie between the malady and the medicine the sin and the sorrow Aâ—d all this not to expiate or satisfie for what hath passed but to exclude and prevent what may follow non pro remissione peccatorum sed pro remedio Poenitentibus atque lugentibus vera medicamenta salutis not for the remission of siâ— but for remedy against sin for so much they are intituled Excâ—rpta Patrum remedia animarum Receipts of the Fatherâ— for thâ— souls preservative All which sowre and sharp potions prescribed by the Ancients serve not to justifie but sanctifie real converts For the not imputing the remitting and covering of sin appertain to the righteousness of faith Whereof cordial sorrow fasting and chastising of the body Psal 32.1 almesdeeds c. are the fruits of a good life and evidence of justifying faith Place then such exercises of piety under sanctification and no incroachment will be upon the solemn Sacrifice of our Redemption The like construction charity may put upon all the subsequent testimonies These Canons were decreed about the year of grace 740. at which time Egbert possessed the Chair at York and for that cause could not be published by Bede dead four years before as Florentius Wigorniensis Beda in magna devotione tranquillitate ultimum è corpore spiritum efflavit Flor. Wigorn. ann Dom. 735. Chron. pag. 271. Lond. an 1592. Fasti Regum Episcoporum Angliae ad finem Rerum Anglic. Scriptor Lond. à Dom. H. Savilio editi and the Savilian Fasti testifie A Council celebrated at Calchurch situated as Hollingshed will have it in the Mediterranean Kingdome of this Island King Offa then reigning in the year of our Lord 787. where a Roman Legat presided and where were assembled the Arch-BB and BB. of both Provinces Gregorius Ostiens Episcopus Praesidens ponit Author Antiq. Britan. Ecclesiae in Northumbria Hollenshedus verò rectiùs in regno Merciorum insomuch that the Noble Collector styles it Concilium Legatinum Pan-Anglicum A Convocation of all England Si quis autem quod absit sine poenitentia confessione de hac luce discessit pro eo minimè orandum est where amongst other Chapters and Constitutions there is one De conversione poenitentia confessione and for Confession thus If any person which God forbid depart this life without repentance and confession that man is not to be prayed for and not to pray for the Dead was in that age held as uncharitable as with us to pray for the living is esteemed charitable And that Confession there mentioned is the same made unto the Priest the words immediately before specifie where we read According to the judgment of the Priest Juxta judicium Sacerdotum modum causae Eucharistiam sumite fructus dignos poenitentiae sacite and nature of the offence receive the Eucharist and bring forth fruit meet for repentance Inter Concilia Orbis Britan. c. operâ scrutinio V. C. Henrici Spelman Equ Aurati edita Lond. A. D. 1639. King Athelstane who began his reign over all England by him reduced to a Monarchy A. D. 924. King Athelstane and Crowned at Kingston by Athelmus Arch-Bishop of Canturbury in the year of grace 924. amongst his and other laws of the Saxon Princes collected by Mr Lambard this is fifth that was enacted by him If any being condemned desire to confess himself unto the Priest that all do earnestly and diligently promote all the Laws of God c. I have not seen the law in Lambard himself the Treatise being in few mens hands where I suppose it is more at large but rather as it is pointed unto Book 16. pag. 1360. and the title rehearsed by Doctor Bridges in his defence of the Government c. Afterwards King Alured wearing the Diadem of this land amongst the Ecclesiastical laws by him ordained and ratified
by his Son and successor King Edward and Guthrune the Dane Confederate with Edward in the government of England in the fifth chapter is thus ordained If any Malefactor guilty of death earnestly require the space and speech of confession or shrift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man shall ever deny him This favour extended to persons condemned to die Si quis rei capitalis damnatus sua ingenuè Sacerdoti peccata confiteri cupiverit id ei conceditur Ita vertit Guil. Lambard ARXAION fol. 53. Londini ex officina Joan Daii ann 1568. argues the use of Confession commonly received and the good construction thereof as redounding in their opinion to the comfort of such miserable offenders Many are the laws both Ecclesiastical and Civil enacted by King Edgar A Prince of pious Rex decenter instructus passim improbos oppressit rebelles redarguit justos modestos dilexit destructas Dei Ecclesias renovavit dilatavit ad laudâ—m Creatoris summi monasteria constitui jussit Erat itaque vir discretus mitis humilis benignus liberalis armipotens jura Regni bellicâ potestate regaliter protegens populum in obsequio principum principes ad justitiam imperiorum formavit leges rectas instituit regno tranquillimo potitus est Florent Wigorn. Chron. p. 355 356. and prudent education who curb'd the oppressors subdued the Rebels loved the just and bumble repaired the decayed Churches and amply endowed them erected Religious places and Convents to the land honour of the great Creator A person of huge discretion humility and bounty of much valour and skill in feats of arms Royally protecting the Laws of his Kingdom with his Militia his people framed in subjection unto his Nobles and his Noble-men to the subjection of his sovereign commands preserving his State in peace and his just Laws in power such praises doth the Monk of Worcester heap upon him Amongst his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ordinances are extant Canons towards the end whereof is an Appendix or Post-script containing the total charge of Confestion and the mutual duties requisite in the Penitent and Priest who granteth audience who is there styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Shriver and Ghostly Physician and manna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the physician of mens souls The form of confession to be observed by the penitent the specifique enumeration of sins the unfeigned sorrow at the rehearsal thereof and the voluntary submission to the penance injoyned are therein delineated Let the Repentant person address himself to his shrift right humbly and say first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I believe in the Lord the Father most high who weldeth all things c. And after a brief recital of his faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him in a rufully-sighing mood make his confession full devoutly to his Confesseur and bowing down his head say I confess unto Almighty God Confiteor Deo omnipotenti confessario meo spirituali medico omnia peccata quae malorum spirituum inquinamento unquam perpetravi sive in facto sive in cogitatione sive cum masculis sive cum foeminis aliáve creaturâ sive secundum naturam sive contra naturam and to you my shriver and Ghostly Physician all the sins which through the defilements of wicked spirits I have at any time committed other in deed other in thought other with malâ— other with female other with any kind of Creature naturally or unnaturally thence falling into a particular commemoration of such sins by name as boyled upon his conscience needing comfort and absolution And through all that Penitential it is very remarkable saith that Venerable Antiquary that among the several penances there mentioned Non est autem temerarium quod hÃc in injungendis poenitentiis nullum usquam ad imagines imperatur confugium nulla ad Sanctos unquam provocatio ne ad Virginem ipsam Beatissimam nec probare videtur author precariam illam Magnatum poenitentiam Romanâ uti perhibent sultam diligentiâ Dn. H. Spelman Concil p. 476. and whereof there are store there is no sending of the penitent to any Saint no Pilgrimage injoyned to any Shrine no news of any Indulgence or Commutation for striking off penance by money that age was not yet guilty of such deceits or recent-Roman impostuâ—es This glorious King Edgar began his reign according to the Savilian Fasti A. D. 959. and finished his reign and life A. D. 974. Also these Canons and Penitential yet remain entire Habentur Canones isti poenitentiale idiotismo Saxonico vetustissimè scripta in celebri Bibliotheca Collegii Corporis Christi Cantabrig Dn. Spelman ubi suprà in an old Saxon Copy and Language within that famous Library of Bennet College in Cambridge In a Synod held at Aenham under King Ethelred Circ an 1009. the XX Chapter is for making of Confession and taking of Penance thus Let each Christian man as is suitable to his profession have diligent care of his Christian state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 518. and that he usually frequent shrift and confession often entertaining Christian and wholesome conference with the Priest Christidna quique colloquia frequentia falubria cum Sacerdotibus crebrò exerceant suáque sibi peccata inverecundè depromant ac confiteantur confessáque juxta Sacerdotis institutionem poeniteant atque emendent D. H. Spelman Conc. p. 528. and laying shame aside confess his faults and carefully practise such rules for amendment as the Priest prescribeth The acts of this Synod both in the Saxon as also in the old Latin tongue and both revised and published by that diligent and noble Collector In a Capitular extant in Saxon and Latin are contained many Ecclesiastical Constitutions amongst which is Confession directed unto God in the first place humbly imploring for mercy and to the Priests likewise which so far availeth us as by means of the saving counsel we receive from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 30. pag. 605. and the observation of regular penance our souls may be fortified against sin and our iniquities done away Likewise in Paragraph 31. de peccatis in confessione enumerandis Confessio quam Sacerdotibus fâ—â—imus hoc nobis adminiculum adsert qui accepto ab eis salutari consilio saluberâ—imis poenitentiae oâ—servationibus sive miautiis Leg. munimentis peccatorum maculas diluimus each particular offences are to be opened in confession to the Ghostly Father whatsoever in word deed or thought have been committed And the Priest who receiveth Confession is commanded to aid the Penitent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confessiones dan dae sunt de omnibus pâ—ccalis quae sive in opere sive in verbo sive in cogitatione perpetrantur D. Spelm. ib p. 606. and to lesson him so that he conceal no known sin at that instant but make full discovery of all to his best remembrance These constitutions are sound amongst the Archives at Bennet