Christo Apostolis sed Ecclesiae promulgato per Apostolos absque omni Scriptura sicut multa alia tenet Ecclesia ore tenus per Apostolos sibi promulgata sine Scriptura Scot. lib. 4. d. 17. Qu. Unica Sect. in ista Either it must be held confession to be of divine right promulgated by the Gospel or if that suffice not that it is of divine positive law promulgated by Christ unto the Apostles and by the Apostles unto the Church without any written Scripture as there are many points which the Church imbraceth too many delivered by word of mouth from the Apostles without any Scripture at all Thus is the gentle Reader left unto his own choise which opinion to trust unto whether confession belong unto the Scriptures or Tradition and were I a Romanist considering what Confession is now come to in that Church my thoughts would pitch upon the latter as the best cover But here is the inconvenience if a Sacrament be verbum visibile and this they will needs have to be a Sacrament it were but a sandy foundation to lay the fâ—brick there of upon verbum invisibile unwritten tradition Thus goeth the case with Scotus not altogether after the Boman cut and hereof the Cardinal gives a reason Because he and other Writers lived before the celebration of those Councils Scotus caeteri Doctores ante concilia illa vixerunt in quibus accuratiùs haec omnia explicata sunt Bell. l. 1. de Poen c. 11. wherein these points were accurately handled and unfolded Gabriel agreeth with his Master Scolus and for a final determination resolveth That the Apostles received it from Christ Videtur finaliter dicendum quòd praeceptum de Confessione Sacramentali promulgatum est à Christo Apostolis per ipsos Apostolos promulgatam est Ecclesiâ—e verbo facto sine omni Scriptura Biel l. 4. dist 17. Q. 1. and the Church from the Apostles in so secret a manner as the Scripture maketh no words thereof at all A private conveyance perhaps sorted best with a private business This Schoolman makes up an answer to that objection of Scotus sc It cannot be a Church ordinance except the time and place be shewed where the same was ordained roundly denying that express mention of time and place is requisite to shew the Original of every Ecclesiastical constitution and assureth us that many traditions and customes are received by the Catholicks as Church-Ordinances wherein they are to seek for the ubi and quando of their beginning A Church-law then Confession might be in Gabriels opinion though it be not extant where and when it was introduced The Seraphical Doctor saith The Lord hath not instituted confession immedately and expresly Confessionem Dominus immediate expresse non instituit Bonav l. 4. d. 17. n. 72. Christus instituit confessionem tacitè Apostoli autem pro nulgaverunt expresse Antonin part 3. tâ—t 14. c. 19. Sâ—ct 2. And the Arch-Bishop of Florince Christ hath instituted confession tacitely but the Apostles have published the same expresly Scarcely can these two sentences be pieced together Christ-hath not instituted immediately saith one that is not in his own person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by his substitutes the Apostles it was not instituted from them but promulgated saith the other from whom then He insinuated Confession saith a third and that secretly too leaving the publication thereof for the Apostles and if he have done so Ia hoc quòd Ministris Sacramentorum Christus dedit potèstatem ligandi solvendi insianaviâ— confessionem cis tanquam judicibus fieri debere sic ergo Christus confessionâ—m instituit tacite sed Apostoli promulgaverunt cam expressè Comp. Theol. verit l. 6. c. 25. The Apostles it seemeth were unmindful of Christs charge no where to publish a point and Sacrament of such importance One Apostle indeed saith of one Sacrament indeed 1 Cor. 11.23 That which I received of the Lord have I delivered unto you But of this matter no news no syllable a deep silence yet the same Apostle averreth that he had declared unto them all the counsel of God Acts 20.27 surely he was not of our Saviours counsel in this behalf It is then true alike The Apostles published this doctrine and Christ instituted it Thus he Schoolmen stumble at the institution but the Canenists go down right to work for the glory of that order Panormitan repeateth what others and relateth what himself holdeth thus Some say that confession was instituted in Paradise in a figure Quidam dicunt quòd fuit instituta in Paradiso figurativè dum Deus indirectè compulit Adam ad confitendum peccatum Alii quòd sub lege alii quòd in novo Testamento figuratim dum Christus dixit Leprosis quos sanaverit Ita ostendite vos Sacerdotibus Alii quòd ex authoritate Jacobi Apostoli dicentis Confitemini alterutrum peccata vestra sed Glossa ibi tenet quòd potiùs sit instituta ex quadam generali traditione Ecclesiae undè Graeci non peccant non utendo confessione confitentur enim soli Deo in Secreto quia apud eos non emanavit haec constitutio sicut in simili dicimus in incontinentia nam non peccant eorum Sacerdotes utendo Matrimonio quia Continentia est de jure positivo ipsi non admiserunt illam institutionem Multùm mihi placet illa opinio quia non est aliqua authoritas aperta quae innuat Deum sive Christum apertè instituisse confessionem fiendam Sacerdoti tamen cum sit generalis apud nos illa traditio peccaret mortaliter Latinus non utendo hac confessione Panorm super Decretal 5. cap. Quod autem c. Omnis utriusque Sect. 18. extra Glo. when God upon the by urged Adam to confess his sin Others under the Law and others figuratively in the New Testament when Christ said unto the Lerers whom he healed Go and shew your selves unto the Priests Others from the authority of Saint James the Apostle saying Confess your sins one to another But the gloss upon that place holdeth that it was rather instituted from a general tradition of the Church hence it comes to pass that the Greeks sin not in not using Confession for they confess to God onely in secret and because this institution hath not yet attained unto them at we say in the like case of incontinency that their Priests offend not in marrying for single life is but a positive law and they never admitted of that institution This Opinion pleaseth me much because there is not any clear authority which intimateth that either God or Christ did evidently ordain that Confession should be made unto a Priest But at this present time since with us it is a tradition generally received A member of the Latin Church should offend mortally in forbearing the use of this Confession From which testimony we gather these gleanings 1. That the ground of Confession is a
Church-Constitution continue it must and a necessity of obedience is required till the same appear unto the Church to be destructive of charity or tranquillity and by the same authority be abolished by which it was at first prescribed and for the second how far necessary as an Ordinance Divine and in what sense it may be said to be ordained by God I must send back my Reader to the former Section where the point is stated We will tread the footsteps of necessity in the Schoolmens path and see what will result from thence Necessitas Praecepti Medii with them necessity is twofold 1. As a necessary Precept 2. or a needful mean Now every just command is grounded upon some reason and every lawful mean conduceth to some good In Divine Precepts we are not scrupulous to enquire after the Cause or Reason thereof but where Gods pleasure is to set it down for with us his will passeth for a cause all-sufficient So then it is necessary to salvation to obey all Gods commands or to repent for the disobedience although all his divine Precepts conduce not necessarily thereunto Josh 6.18 At the sacking of Jericho the spoils were devoted to the Lord and the Israelites might reserve nothing to themselves a necessity there lay in obeying the same though the commandment it self was not so necessary In the old Law as I shewed before there was a precept for Confession and in the new a president for the same why should it not then be thought necessary But take this along with you Positive Precepts contained in the Scripture are not to be extended further than the written Word or intention of the Law-giver direct for example God intendeth pardon upon sincere confession of the sin committed which Pardon when it may be had upon confession made unto God himself we extend it not unto Man So again if it may be procured upon a general confession before man we urge not the Delinquent to be particular but if the Conscience cannot be pacified except the pungitive sin be discovered in that case we require a special detection of that sin by name So then if the intended pardon may be compassed by any of these wayes that way is to be reputed necessary for that penitent which served the turn If by none but by all of these all of these then are necessary Moreover Gods word commandeth sins to be discovered to the Priest in termes absolute without further circumstance we dare not therefore extend that precept to the manner thereof whether it should be publick or private of all sins or some followed with remorse of Conscience and whether with the addition of aggravating circumstances or no. I say we lay no necessity of these cases upon any because we have not any express word for our warrant we counsel onely that no man permit sin to lie still in his bosome so long as he feels pain but complain still to his Physician till the cure be perfect Thus for the necessity of Precept The second branch is necessit as medii And we are to judge of that necessity by the end for no mean can be of greater necessity than the end for which it serveth and if the end be found necessary the mean must be thought to be so and in means we are to enquire if the proposed end may be attained by one onely mean or by divers some means may be useful but not necessary as a horse for a journey or simply necessary as wings to flie To apply remission of sins is the end a Penitent proposeth to himself which to compass we say that confession to a Prieft is not of absolute necessity as the adequate only mean for faith in Christ who onely hath deserved it is also required nor a necessary concurrent mean for of faith I read but never of Auricular Confession that without faith it is impossible to please God but onely a conditional mean and so the necessity thereof hypothetical in some cases of Conscience to be instanced hereafter for sin in no case may be remitted without God in many without man But if we take confession as a medium utile in that sense we shall ever approve thereof although we resolve confession in it self not to be of absolute necessity for all but a precept binding some sinners and for some special sins onely As the holy Eucharist is a Sacrament of divine institution and singular benefit necessary to some Christians and at some times and the contempt thereof at all times damnable though in it self not simply necessary nor at all times nor to be imposed upon all persons without discretion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then for all that can be said this Confession challengeth not any such necessity in it self as inherent in the same or any way belonging of soveraign virtue and necessary use but as a condition supposed for the acquiring of some necessary good Necessit as â—onditionalis seu necessitas consequentiae non est absoluta nec competit subjecto ex natura rei sed solùm consequitur ad talem suppositionem vel conditionem ex qua necessariò infertur id quod ex tali conditione dicitur necessarium necessitate secundum quid licèt absolutè secundum se est liberum contingens Alvarez de Auxil l. 3. Disp 22. n. 40. viz. forgiveness of sins and reconciliation a penitent taking all good courses to ingratiate himself into the favour of God and this is onely conditional necessity and by way of consequence and so far to be urged as we shall find it a cause to promote the same and further we reither require nor orge it And amiss it cannot be that shall promove so good an end nor superfluous that advanceth such a purpose nor a heavy burden that brings so happy a benefit SECT III. The Contents Scrupulous enumeration of all sins decreed in late Councils Circumstances aggravating and altering the property of sin Mill-stones to plain-people Anxious inquisition into each sin with every circumstance a perplexed piece Particular reckonings for every sin a heavy load to the Conscience and without express warranty from God implying difficulty and impossibility and tending to desperation No urgent necessity to be so superstitious in casting up of all sins and the circumstantial tailes thereof Romish closets of Confession seminaries of sin and uncleanness Venial and reserved sins exempted by Rome from the ears of ordinary Priests upon what grounds Strict and specifick enumeration of sins but of late standing in the Church General Interrogatories proposed at the hour of death from Anselme Some sins are specially and by name to be rehearsed in Confession The nature and quality of those sins described and determined WE are now come unto the Contents of Confession namely sins and hence a difference springeth betwixt us and Rome about the extent and latitude thereof Whether forsooth all and every sin committed after Baptisme together with every aggravating circumstance following every sin be
covenant of Grace more precise then the first of works it being possible alike to perform all the precepts of the Law and circumstances thereof as distinctly to confess all our sins and the circumstances Moreover who can well endure such hard load to be laid upon the Conscience and so sorely pressed without special warranty from Gods word Luther charged the Pope with this tyrannical imposition without any shadow of authority from holy writ Si res haec fuisset ab hoc Pontifice nuper inventa potuisses illam multò quidem inculpatiùs ejus imputasse tyrannidi verùm cùm à vetustissimis eisdem eruditissimis atque sanctissim's authoribus nec sine Scripturarum testimoniis apertissimè traditum sit frustrà tyrannidem ejus accusas pag. 146. Bishop Fisher confesseth the charge in part to be true if Leo X. then Pope had been the first bringer in thereof but he dischargeth him and laieth it upon the most ancient learned and holiest Authors and that not without testimonies from the Scripture That Prelate saith it but he or some for him must shew it else his assertion will prove a scandall to those ancient and learned worthies Tam apertissime tradita a thing so evident and we so blind that cannot see it sure too much transparency of light hath dazled us We would gladly know for our reverence to ancient learning where not onely any but any one of those Ancients have delivered that all sins with their circumstances are upon pain of salvation to be distinctly confessed to a Priest and that by express order from the Word of God This doctrine of the Church of Rome is sans parallel to any passage of Scripture or testimony of any Father Bellarmine its a chance else would have lighted upon those ancient Records if any such had been extant who of the old Councils saith thus The testimories of the Councils which we all age Testimonia Conciliorum quae adferemus etiamsi non apertè contineant confessionem esse juris divini continent tamen antiquam consuetudinem saepè etiam indicant necessitatem confitendi Sacerdoti Bell. l. 3. de Poen cap. 5. although they do not clearly contain confession to be of divine right nevertheless they contain an ancient custome and ofttimes shew the necessity of confessing unto a Priest The contents of this testimony can afford but small comfort and for the Fathers the same man saith thus Although the Fathers say not in express words Confession of all sins to be necessary by divine right Tametsi Patres quos citat Chemnitius non dicant disertis verbis confessionem omnium peccatorum necessariam esse jure divino tamen neque disertis verbis dicunt confessionem omnium peccatorum non esse necessariam jure divino Id. ib. cap. 11. so neither do they say in express words that confession of all sins is not necessary by divine right 'T is true he saith these words of such Fathers as are produced by Chemnitius which are in effect all that are alleaged by himself as by collation may appear And a negative proof from authority will be thought too slack to prove a positive doctrine and in Schools too weak an argument Confession is necessary by divine Law because the Fathers say not to the contrary Affirmative conclusions urged de fide and upon the extremest penalty must be deduced from positive and clear testimonies else their credit may be worthily suspected and how defective this particular is in proofs I appeal to all Pontificious Writers and indifferent Readers yea Canus confesseth that this conclusion Contlusionem Mathematicâ demonstratione planè exploratam haberi non posse afferuntur argumenta quae probant consentanum esse ità fieri oportere Canus Relect. de poen part 6. pag. 902. viz. for the confessing of every particular sin cannot be found out by any Mathematical demonstration but faith being supposed such argumentâ— must be trusted unto which prove it convenient so to be How comes it then to pass that this point is concluded to be necessary where the arguments it stands upon prove it onely convenient and why should that be exposed to be performed upon utmost peril which is at the most but probably confirmed Precise Conclusions de fide must rest upon sure foundations and where salvation and damnation is set upon the head of any precept the same must be evidenced with a constat quod erat demonstrandum as certainly as any Mathematical demonstration 2. Enumeration of every sin a matter of impossibility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil hom 19.3 Our second exception is the impossibility in rendring so exact an account of every sin with the appendix of several circumstances That Law is rejected as Tyrannical or foolish that injoyneth impossibilities It is impiety to affirme the precepts of the holy Spirit to be impossible saith great Basil To confess alwayes before we come to the Communion Bishop Montagu appeal pag. 301. is ofttimes saith the learned Bishop now of Norwich a matter of impossibility to do even impossible to do with particular enumeration of each sin and special circumstance in each sin Aquinas and Scotus saith Beatus Rhenanus two Aquinas Scotus homines nimiùm aâ—guti confessionem hodiè talem reddiderunt ut Joan Geillerius gravis Sanctus Theologus apud suâ—s saepe testatus sit ut secundum illorum dâ—uteroseis impossibile est confiteri Argin Tert. de Poenit. and too subtile disputants have brought confession to such a pass at this day that John Geiller a grave and holy Divine often testified unto his friends that according to their rigid observances it is impossible to make Confession So by these mens inventions and curious injunctions to say no more that which was at first an ease to relieve is now become a snare to intrap the conscience Ignorant and importunate Physicians saith Cassander casting snares upon the peoples consciences Ignari importuni Medici conscientiis hominum quas extricare levare debeant laqueos injiciunt Cassand Con. art 11. which they ought to unwrap and set at liberty And so it must needs be for our sins are as numberless as the sands and though we should be as exact computists as Clavius was who hath cast up into one summe how many graines of sands will fill up the vast concave betwixt earth and heaven we may be out in our account of sin We must not saith Canus put them that sin often to their Arithmetick Non oportere eos qui saepe peccant ad Mathematicos numeros peccatorum multitudinem exactè redigere difficilis sanè propositio sed vera quia vix possibile est iis qui semel in anno confitentur certum numerum peccatorum recensere Canus suprà to bring in an exact number of their offences It is an harsh but true proposition that it is scarce possible for those which confess but once a year to recount the true number of their
affamishment such distressed persons he was pleased to relieve in that Treatise A sight whereof I have much desired but could not yet compass and therefore have put down this testimony more at length than otherwise I would And not in the judgment of this Divine alone but of their greatest Angelical Doctor this superstitious and circumstantial relation of each sin hath produced such sad and desperate events For as Navarr that great Casuist witnesseth Aquinas himself seemed sensible of these wringings and tortures of circumstances Ipse Aquinas circumstantiarum torturas senfisse videtur arbitrabatur candido Christi lectori conformatiorem esse confessionem quae tranquillo animo sine circumstantiis bonâ side facta est quà m quae his fit animo scrupuloso inquieto Navar. Tom. 1. p. 501. and reputed that Confession more conformable for an innocent breast where Christ abideth which is made with a quiet mind and good intention than that which proceedeth from a scrupulous and unquiet heart Insomuch that Divines of best account in that side have greatly disliked these squeezing and writhing interrogatories serving for no other end but to fish and angle after secrets neither necessary nor fit to come abroad and condemn those late Summists that prescribe the form thereof Non displicet confessio sed morositas ista anxietas quorundam quam docent aliquae recentiorum Summulae quae justi ùs alibi locum habeant quà m in Bibliothecis hoc est nimirum art em tradere methodum alicujus rei quam ipse non probè calleas bonae mâ—ntes non sunt deâ—ito solatio destituendae ne tyrannis Carnificina conscientiarum invalesâ—at haud paulò minùs nocitura quà m dissolutio adeo â—â—o dum ubique servari praestat B. Rhenan supâ—à wishing their Treatises to be bestowed otherwise than in Libraries as serving forsooth to deliver the art and method of a business which skills not much and desire that honest hearts may not be defrauded of due comfort lest the tyrannie and torture of Conscience prevail too much and as much hurt be done by such severity as by licentiousness and advise that moderation herein be shewn The Cardinal pressed with the weight of this argument finds no ease but by retorting the same upon those heads that brought it thus If enumeration of all sins be impossible before men Quaecunque objiciuntur contra enumerationem peccaterum quae fit homini eadâ—m objici possiat contra enumerationem peccatorum in confessione quae fit Deo si illa enumeratio est impossibilis haec est impossibilis si illa est crudelis Carnificina haec crudelis Carnificina Bellar. l. 3. de Poen c. 16. then it is so also before God and Protestants require sinners to confess unto God whatsoever sins they know or remember and Papists require no more in auricular confession both then must lie open to like exceptions if it be said that special Confession made before man is impossible so is that before God also if this a torture then that also if this lead to desperation then that likewise Thus the Jesuit glories to have wounded us with our own weapon But it will not so easily be wrung from us for we reply first God requireth not so strict an account at our hands as the Priest doth neither inflicteth so strait a charge upon the Conscience as the Popâ—sh law God rested satisfied and the Publican remaineth justified upon that general confession and supplication O God be merciful to me a sinner 2. Again Luke 18. in making confession to God the Lord may bring our sins to remembrance Psal 50.21 I will set them in order before thâ—e which the Priest cannot do 3. Furthermore God searcheth the heart which the Priest cannot enter into hears the desires thereof which the Priest cannot and understands the voice of our weeping which the Priest is ignorant of and tears are a Penitents best Interpreter more profitable are the prayers sighed forth in tears than uttered in words Utiliores lacriumâ—rum preâ—es sunt quiâ—m sâ—rmonum quia serino in precando fortè sallit lacrima omnino non fallit Sâ—â—mo interdum non totum profert negotium laâ—rim â—semper â—otum pâ—odit affectum Ambros Serm. 46. de Poenit. Petri. our speech may fail in expression but tears never fail Our speech ofttimes doth not fully open our case but tears ever open our affections fully Ambros If then a Penitent have a better dialect spreading his sins better before God than if he spake with the tongue of men and Angels and such a dialect which neither Men nor Angels understand but God himself viz. the voice of weeping the argument must return in full force and there remain till the Priest hath learn'd this language and be able to search the heart likewise Consider then if the performance of this task was not well reckoned amongst the knotty pieces of Christian Religion by one that was no enemy thereunto a late Sorbonist There are in Christianity three things very difficult to be practised En la Religion Chrestianne il y avoit trois choses fort difficiles à pratiquer c'est a scavoir passer toute sa vie sans commettre aucun peche veniel aimer ses enemis de cour d'affection confesser tous ses pechez a un homme P. Bess Caresme Tom. 2. pag. 713. that is to say 1. to pass this life without committing any venial sin 2. to love enemies with the heart and affection 3. and to confess all sins unto a Priest Point me out the man that hath performed these more than Herculean labours and he shall be the tantum non and onely Paramount above the rank of old Adams off-spring 4. No urgent necessity to the rehearsal of all sins in confession Our fourth exception That this Charge is imposed upon the Conscience without any urgent necessity for what necessary cause or good can be here imagined if remission of sins It hath been proved already that God forgives many sins Priests never hear of if because God hath appointed so we must take his word and not the Roman Church for divine institutions and it must be shewed where God willeth that the Priest should stand upon so strict a reckoning we have the word of a King to the contrary In the sacred Scriptures it no where occurreth saith our late dread Soveraign King James that any such necessity is imposâ—d upon us In sacris literis nusquam occurrit necessitas haec nobis imposita sub aeternae mortis poena ut abditissima quae admisimus peccata Sacerdoti nota faciamus nam si vel cogitatiunculam injustam celaveris ilicet oleum cum opera perdidisti Jacob. Rex Medit. in Orat. Dom. pag. 61. that upon pain of eternal death we must make known unto the Priest the most secret sins we commit for if thou conceal the least evil thought all this labour beside
Sin Dismantled SHEWING THE LOATHSOMNESSE THEREOF In laying it open by CONFESSION With the Remedy for it by Repentance Conversion Wherein is set forth the Manner how we ought to confess our Sins to God and Man with the Consiliary decrees from the Authority thereof and for the shewing the necessity of Priestly Absolution the removing the disesteem the vulgar have of Absolution setting forth the power of Ministers With an Historical Relation of the Canons concerning Confession and the secret manner of it also shewing the Confessors affections and inclinations By a late Reverend Learned and Judicious Divine LONDON Printed by J. Best for WILLIAM CROOK at the three Bibles on Fleet-Bridge MDCLXIV The Principal CONTENTS OF THE WHOLE BOOK CHAP. I. THe names of things exemplifie their nature The Authors purpose Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Repentance and Consolation which is variously rendred by the Septuagint Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confession or a casting off by the same Interpreters is translated to give thanks and to praise Exagreusis a forinsecal word an Indictment Exhomologesis Metanoea and Metameleia usuall in the New Testament Resipiscence and Penitude their difference and several uses pag. 1. CHAP. II. Repentance a Conversion and wherein it consisteth The Fathers define it from the sensible effects and figns thereof The Schoâ—lmens errour in placing it in bodily corrections rather than in mental change The Reformed Divines seat it in the humiliation of the heart requiring also outward expressions of sorrow Conversion is the essential form of Repentance Self abnegation godly sorrow a Penitents practice and endeavour p. 10. CHAP. III. Discipline of penance wherefore enjoyned by the Church Exhomologesis divers kindi of Confession publick penance of Apostolical practice The austerity thereof in the Primitive times Order thereof prescrib'd in the dayes of Cyprian and Ambrose Divers examples of publick Penitents The solemn practick thereof in Records of the Church Sinners admitted but once to solemn Penance Actual reconciliation denyed by the Church to lapsed sinners No renewing unto Repentance how understood in the Epistle to the Hebrew Four stations observed by the ancient Penitents The restoring of this Discipline much desired p. 16. CHAP. IV. Confession of sin addressed unto God chiefly and to Man also with considerable relations grounded upon the Law of Nature with God himself a necessary antecedent to pardon Adam and Cain interrogated to extract Confession Sundry precedents of Penitents recoursing to God in Confession There is shame in confessing to God as well as unto Man Penitential Psalmes composed by David for memorials and helps to Confession The Rabbins doctrine of Confession of sin before God practised in the time of the Gospel preached and urged by the Ancient Fathers and so far by Chrysostome as a tribute due to God onely for which the Pontificians are jealous of him Confession before God is not destructive of Confession before man in a qualified sense though preferred before it and especially called for by the old Doctors although that be of singular use also p. 43. CHAP. V. Of Confession to Man The Confession of sin under the Law before the Priest at the Altar and the Sacrifice Special enumeration of all sins not required of the Jews The Law commandeth the acknowledgment of sin and restitution Jobs friends confessed their errours unto him who sacrificed for them Davids confession unto Nathan Rabbins affirming sins to be confessed unto the Fathers and Levites The place in St James chap. 5. Of mutual Confession explained and vindicated Testimonies of the Fathers for Confession unto man The opinion of the Schoolmen that sin in case of necessity and in way of Consultation for a remedy not in way of Absolution for reconcilement may be detected to a Lay-man and of the Reformed Divines That sins may be confessed to a Believing Brother for advice and to a Minister of the Gospel p. 65. CHAP. VI. Divers Offices and administrations in the Church The peoples Confession unto John at Jordan wherein they were particular The Confession of the Believers at Ephesus to St Paul Proofs from the Fathers for Confession to the Priests of the Gospel Such Confession withdraweth not from God but leadeth to him Testimenies of the worthiest Divines of the Church of England for Confession seconded with Divines of the Reformation from the Churches beyond the seas p. 90. CHAP. VII Concerning the Institution necessity and extent of Confession and is divided into three Sections p. 111. SECT I. The Decrees of the Tridentine Council for Divine right and authority of Confession The Anathema's held too severe by some moderate Romanists Publick Exhomologesis vilipended by those Fathers The Schoolmens faintness in reasoning for the divine institution of Auricular Confession The Canonists plant the same upon the universal Tradition of the Church Divines siding with the Canonists Oppugners of Auricular Confession in former ages Pretences of Divine authority from places of Scripture examined Different proceedings in the Court of Conscience from earthly Tribunals Special cognizance of all sins not a necessary antecedent at all times to Priestly Absolution God pardoneth many sins immediately never spoken of to a Priest Differences of Popish Divines concerning the matter and form in Penance prove to be no such thing as Sacramental Confession which reacheth not higher than the Lateran Council Confession of sin of the same institution as Repentance is Divine institution manifold In what sense Confession may be said to be of Divine institution p. 113. SECT II. The abusive necessity of Confession Tyrannical inquisition into mens consciences distasteful Confession left at liberty in Gratians time Schoolmen leaning to the necessity thereof Confession not the onely Necessary means for absolution and remission The Ends aimed at in Popish confession unnecessary No express precept in Scripture for the absolute necessity thereof Confession an heavy burden upon fleshly shoulders Private Confession not practised from the beginning Established in the place of the publick by an Edict from Leo I. The fact of Nâ—â—tarius abrogating confession with the several answers and expositions of Roman writers expended Confession deserted in the Greek Church Divers kinds and forms of Necessity Confession in what cases necessary and the necessity thereof determined p. 144. SECT III. Scrupulous enumeration of all sins decreed in late Councils Circumstances aggravating and altering the property of sin Mill-stones to plain people Anxious inquisition into each sin with every circumstance a perplexed peece Particular reckonings for every sin an heavy load to the Conscience and without express warranty from God implying difficulty and impossibility and tending to desperation No urgent necessity to be so superstitious in casting up of all sins and the circumstantial tails thereof Romish closets of confession Seminaries of sin and uncleanness Venial and reserved sins exempted by Rome from the â—ars of ordinary Priests upon what grounds Strict and specifick enumeration of sins but of late standing in the Church General Interrogatories proposed at the
Authority The Godly-learned Bishop Lakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. Lakes Serm. at Greenwich upon Psal 32. vers 5. p. 139. who hath left a name behind him as a precious 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 Praefat. 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. â—bid 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 Consciences 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 Bishop Mountagu B. Montagu Appeal pag. 299. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 handled 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 in peril of sickness thou wilt know the advice of thy skilful Physician pag. 762. 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 Scripturis non potest miro tamen modo placet utilis immò necessaria est nec vellem eam non esse immò gaudeo eam esse in
above was very sweet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenaus Deipnâ—s lib. 2. pag. 43. but that which remained at the bottome very salt and brinish some things flow good therein but the Roman dregs are bitter And for the better discovery thereof we must look over the same again and handle three things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 openly and distinctly Punctìm agendum non precariò 1. The institution thereof by whom and of what authority it is 2. Next the necessity thereof how far forth it is required and what danger may arise upon the abuse and discontinuance thereof 3. And lastly the extent whether all sins and the circumstances of each sin fall under the verge and charge of confession The consideration of these points will give great light to descry the misdemeanours in the practick thereof SECT I. The Contents The Decrees of the Tridentine Council for Divine right and authority of Confession The Anathema's held too severe by some moderate Romanists Publick Exhomologesis vilepended by those Fathers The School-mens faintness in resolving for the divine institution of Auricular Confession The Canonists plant the same upon the universal tradition of the Church Divines siding with the Canonists Oppugners of Auricular Confession in former ages Pretences of Divine authority from places of Scripture examined Different proceedings in the Court of Conscience from earthly Tribunals Special cognizance of all sins not a necessary antecedent at all times to Priestly Absolution God pardoneth many sins immediately never spoken of to a Priest Difference of Popish Divines concerning the matter and form in Penance prove to be no such thing as Sacramental confession which reacheth not higher than the Lateran Council Confession of sin of the same institution as Repentance is Divine institution manifold In what sense Confession may be said to be of Divine institution THe Church of Rome or the most in that Church father this imp upon Christ himself and the institution thereof from no meaner an Author thereupon make it a principal part of a special Sacrament which they call the Sacrament of Penance and they have so strong a fancy that it is a Sacrament and because it is so or rather because they will have it so it must be a divine ordinance and of Christs institution Indeed if Confession did justly deserve that title and inscription of a Sacrament we should not stick to give unto God the things that are Gods it being a Maxime in Christianity that the Sacraments of the Church are of Divine institution all the doubt is whether Confession can assume so much justly unto it self as to be the essential part of any Sacrament or no and in this Inquisition we are to take these steps The first to enquire whether private Confession of sin appear to have been any where instituted by Christ And again if it may be demonstrated from the word of God that there is any such Sacrament ordained by him whereof private confession sustaineth such a part as is reported in the Church of Rome For the first it is very true the lawful use thereof depends upon the Institution for God forbid but that his Institutes should be followed and his precepts duly observed It is good yea very good saith Terâ—ullian that God commandeth Bonum atque optimum est quod Deus praecipit audaciam existimo de bono Divini praecepti disputare neque eniâ—â— quia bonum est idcircò auscultare debemus sed quia Deus praecepit ad exhibitionem obsequii prior est Majestas divinae potestatis Tertâ—l de Poen c. r. I hold it impudence once to dispute and question the goodness of Divine Precepts nor ought we to hearken thereunto because it is good but because God commandeth the Majesty of his power must conduce to the performance of our duty With God is the authority to command and with us the glory of obedience The onely doubt iâ— if God instituted any such thing and that mans inventions are not taught for Divine precepts The Council of Trent that popish Cynosura hath decreed Auricular Confession to be of absolute necessity from ordinance divine Dominus Jesus Sacerdotes sui ipsius vicarios reliquit tanquam praesides Judices ad quos omnia mortalia crimina deferantur qui pro potestate Clavium sententiam pronuntient Constat Sacerdotes judicium hoc incognitâ causâ exercere non posse Concil Trid. cap. 5. de Confes and the Institutor Christ who by investing his Apostles with the power of the keys then created this Court of conscience submitted all sinners to this jurisdiction gave the Priests power to hear and determine of all and all manner of sins and the people a command to accuse and lay open the least sinful actions and fractions before these Judges whom he hath made Lord Keepers of this privy seal where the proceedings for the trial of sins and punishments thereof are carried exceeding privately And that God hath not commanded nor doth the Church now a dayes require open confession and open penance Non est hoc divino praecepto mandatum nec satis consultè humanâ aliquâ lege praeciperetur ut delicta praesertim secreta publicâ essent confessione aperienda Concil Trid. lb. and it would be an inconsiderate act to injoyn the same by any humane Law Out of which Decree have been hatched these Anathema's Si quis negaverit Confessionâ—m Sacramentalem vel institutam vel necessariam esse jure divino Can. 1. The first against all such as shall deny clancular confession to have been enacted by Divine authority or not to be necessary upon the same ground The second fulminates against those that shall gainsay such a Confession as necessarily required for the forgiveness of sins Si quis dixerit ad remissionem petcatorum necessarium non esse jure divino confiteri omnia singula peccata Can. 2. however they may approve thereof for the instruction and comfort therein and believe it of old to have been observed that CANONICAL satisfaction might be imposed The third Ban is upon those that affirm the Confession of all sins as the Church observeth to be impossible Si quis dixerit confessionem omnium peccatorum qualem Ecclesia servat esse impossibilem traditionem humanam à piis abolendam c. Can. 3. and that it is but a humane tradition and to be abolished This is the doctrine of that Councils Caâ—ons and Decrees Where had those Fathers been as ready to prove as reprove and to confirm as Censure what they Anathematized sure their thundrings would have been less and lightnings more Nor would the Divines of Lovian and Coloign then assembled have desired more moderation in those Prelates Cavendum Patribuc nè adversariis materiam praebeant ea objiciendi quae Theologis non promptum sit refellere quin potiùs eâ moderatione utendum tam in doctrina quà m in Canone ut Catholicis ipsis offensioni non sint Hist
superfluous and unprofitable And in a declaration of Walter Bruit containing divere positions by him asserted Anno Dom. 1393. this is one Arch-B Abbot of visibility of the Church p. 72. edit Lond. 1624. that auricular confession is not prescribed in the Scripture Add unto these how in the Province of Tholouse a certain People called Boni homines a branch of the Waldenses An. Dom. 1175 if not the tree it self being questioned by the Bishop of Lyons Interrogavit Episcopus si deberet unusquisque consiteri peccata sua Sacerdotibus Ministris ecclesiae vel cuilibet laico vel illis de quibus dixit Iac. Confitemini alterutrum c. Qui respondentes dixerunt infirmis sufficere si confitentur cui vellent de Militibus vero dicere noluerunt quia non dixt Jacobus nisi de infirmantibus Quaesit it â—tiam ab eis si sufficiebat sola cordis contritio on s confessio vel si erat necesse ut facer nt satisfactionem post datam poenitentiam icjuniis eleemosynis afflictionibus peccata sua lugentes si suppeteret cis facultas Responderunt dicentes quia Iacobus dicehat Confitemini alterutrum peccata vestra ut salvemini per hoc sciebant quòd Apostolus aliud non praecipiebat nisi ut consiterentur sic salvarentur â—ec volebant meliores esse Apostolo ut aliquid de suo adjungerent sicut Episcopi faciunt Rog. Hovedon Annal. pars post Henrici secundl R. p. 319. edit London If every man ought to confess his sins unto the Priests and Ministers of the Church or else to a Lay-man or to those of whom Saint James saith confess your sins one to another They answering said for them that are sick they may confess to whom they please Of others they had nothing to say because Saint James spake onely of infirm persons The Bishop further demanded of them if contrition of the heart and confession of the mouth were sufficient or if satisfaction after penance injoyned was necessary in bewailing their sins in fasting afflictions and almes-deeds if they were able They answered saying Saint James saith Confess your sins one to another that you may be saved and by this they perceived that the Apostle commanded nothing else but that they should confess and be saved neither would they be better than the Apostle as to add any thing of their own heads as Bishops do So hath Roger Hovedon related their tenet in the process of their condemnation Afterwards Anno Dom. 1479. there issued a commission from Rome to Alphonsus Carillus Arch-Bishop of Toledo authorizing him to assemble a Synod at Salamanca and convent the Professor there Petrus Oxoniensis for teaching these conclusions 1. That mortal sins in respect of the offence Conclus 1. Peccata mortalia quantum ad culpam poenam alterius seculi delentur per solam cordis contritionem sine ordine ad claves Conclus 2. Quòd confessio de peccatis in specie fuerit ex statuto aliquo universalis Ecclesiae non de jure divino Conclus 3. Quòd pravae cogitationes confiteri non debent Prelates latin sed solâ displicentiâ delentur sine ordine ad claves Conclus 4. Quòd confessio non debet esse secreta Canus part 6. Relect. de poenit p. 899. and blotted out onely by the contrition of heart without relation to the keyes 2. That confession of each particular sin was grounded upon some stature of the universal Church and not upon divine right 3. That evil thoughts ought not to be confessed and are blotted out by a dislike and displeasure thereof without reference unto the keys 4. That confession ought not to be held in secret All of which were condemned at the meeting and that condemnation ratified at Rome and that Ratification inserted for the worth thereof into the Extravagants by Sixtus IV. This opinion then could no sooner peep out but it was cut off by such as in those ages struck the stroke It remaineth now that we examine the grounds of such Censures and condemnations Some of the Theologues that stand for divine institution alleage Christs direction to the Lepers Luke 17.14 Go shew your selves unto the Priests I say some not all for the more judicious have laid aside this leaden weapon But that some which gape more after the froth of allegories that the clearer streames of the literal and genuinous sense have somewhat esteemed thereof as Haymo for that not onely sins must be confessed to the Priest Quia non solùm Sacerdotibus peccata sua confiteri debent sed etiam secundum corum consilium poenitentiam satisfactionem veniae suscipere recte dicitur Ire ostendite vice enim Dei peccata Sacerdotibus pandenda sunt inxta illâ—um consilium poententia ageada Qui ergo babet lepram pâ—ccati in anima debet â—enirâ—â—ad Sacerdotem ci humilâ—ter peccata consiteri Haym Domin 14. post pertecost p. 401. but moreover that by their advice penance and satisfaction of pardon must be obtained it was well said Go shew your selves unto the Priests for unto the Priests instead of God are sins to be opened and penance at their discretion to be imposed And a little after The man that hath the leprosie of sin in his soul ought to resort unto the Priest and humbly make confession of his sins Thus Haymo hath laid a weak load upon a weak back yet such is the weakness of our Rhemist Rhemists Annot in Luke 17.14 judgments that they think it worthy to furnish an Annotation and in good sadness tell us that by leprosie is meant sin to be healed by the Ministery of the Priests and by shewing Confession and to that purpose quote a book of Saint Austins as truly his as their note is unto the text Such allusions may serve to stuff a Postill but not to back an argument as a French-man cries out upon his Auditory Shew your consciences good people unto your Priests Moastrez vos Consciences aux Prestres leur declarez vos Pechez si en voulez estre guarcatis Serm. pour le 14. Dimanche apres la Pentecost A Roven chez D. Landet 1634. and declare your sins unto them if you will be healed However the Pulpit may flourish with such Clerk-like collations the Polemical writers are squemish therein The Cardinal likes the allegory but not the pillar that suftaines it for we do not affirm saith he that the Lepers were dispactched by Christ unto the Priests Neque nos dicimus missos leprososâ—à Christo ad Sacer lotes ut illis peccata sua confitereâ—tur sed ut in lege veteri cogaitio lepâ—ae corporalis ità in nova cogaitio lepâ—e spâ—ritualis ad Sacerdotes pertinet Bellar. lib. 3. de poen c. 3. to confess their sins unto them but as in the old Law the leprosie of the body was of Priestly cognizance so in the new Spiritual-leprosie is to be taken notice of
thy vineyard laid waste thy breasts dried up thy Common-Prayer and administration of the Sacraments laid aside and the glory of thy Liturgy departed the dispensers of thy Treasures disesteemed and what hope can there be for the practice of this piety where the keys and Stewards are despised or to enlarge thy rites where thy just claimes are denied much less to promise the admission of this piece of discipline where the Nerves of all thy Ecclesiastical policy are dissolved where the garments of thy Revenews are parted amongst Souldiers and thy seamlesse coat of discipline which they spared rent by others though found they are that associate their endeavours to make up those breaches but at a loss whereas no form will fit but what contex'd by thy Bridegroome or his Apostles and in all ages continued upon thy back till stripped by Sacrilegious hands and defaced Great and manifold are the insinuations of the Old Serpent and his prevalencies more by secret Mining against Gods building than open force as not ignorant how ugly sin sheweth in its own colours which he disguiseth under cunning intrigoes and appearances of virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4.14 Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 6.11 Aslechançhas del Diablo Bibl. Hispan which the Apostle termes the sleight of men and cunning craftiness and the wiles of the Devil ambushes or entrapping plots The Clothing of Heresies under Scripture phrases is his old sophistry Faetores coelestis eloquii velut quodam aromate aspergit austera quaedam temperaturus pocula priùs ora melle circumlinit Vincent Lyr. contr Haeres cap. 35. as the honey used to besmeer the deadly cup that the poyson may be more sweetly devoured Thou that abhorrest Idols doest thou commit Sacrilege Rom. 2.22 where the abhorring Idols is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the over-spreading sanctity but the commission of Sacrilege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The spoyls of the Church are the plotted design An ancient and prudent Historian was careful to advertise his Reader of the wide distance betwixt the causes and occasions of war Polybius lib. 3. and tells us that the causes why the sword is unsheathed shall be concealed till occasion of blows is offered the beginning whereof may probably be maintained whereas the real cause would make the undertakers ashamed Some occasions might be tendred to disgrace the Clergy which censorious spirits readily seised on the design through their sides being to wound the Profession Neque unquam Ecclesiae status ità tranquillus ut non aliquod fuerit aliquando dissidium Heming ad Principes German apud Sleidan Commenrar l. 9. p. 264. Argentorati edit an 1621. though indirectly and to heap contempt upon Gods own Ordinance The Heathen by the spectacles of nature could discern the Priests to be worthy of honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the affronts done to them to draw judgments upon the heads of scorners who striving to render the Fathers of the Church scandalous have proved themselves ridiculous It will not be loss of time to view succinctly what engines Satan hath planted and what Mines have play'd to work his pleasure upon the Church of God A double drift he had 1. to make hereticks of the unsetled religious 2. and the profane persons to become Atheists rendring these of no religion and those of worse than none and in whose persons he despaired to root out Religion utterly He moveth every stone how it may become vaine and unserviceable by the erection of many though false and ridiculous like that Valentinian College and Gnosticks of old bringing in Confusion under the title of Religion Confusio praedicatur dum religio asseveratur Tertul. wherein the rabble of rude inventions exceed the Poetry of the Ancient Paynims How pregnant this Lying Spirit is in the mouth of his Adherents the present monstrous-shapen heresies are open proofs in whose conceits Religion seems like a crack'd Mirror broken in pieces by their vain imaginations and reflecting multiplied images of their conceited Divinity as if the high-way of the Church were a walk too publick and too much beaten and their spawn good for nothing but to increase and multiply O how secure are those paths fenced with the authority of sacred Scripture Ab Apostolis traducem fidei seminae doctrinae Ecclesiae mutuatae sunt quotidie mutuantur ut Ecclesiae fiant Tertul. praescript contr Haer c. 20. and the tradition of the Catholick Church They are assuredly in the right who go after such directions Fides munita divinae legis authoritate tum deinde ecclesiae Catholicae traditione Vinc. Lyr. cap. 1. as hands staied and guided by a rule draw straiter lines than those that are left to their own wills and motions Fides ia regula posita est cedat curiositas fide cedat gloria saluti Tertul. praescript cap. 14. And albeit that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multiplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that more than many-headed Hydra of several opinions and harvest of numerous errors may be esteemed with Machiavels Confidents a State policy to hurry the people and wheel them about with divers Sects and new religions thereby multiplying several claimes and respective interests begetting so many apartiments and special dependences yet those Praetorian Cohorts devised at first for the safeguard of the Roman Emperours proved their Confusion and Ephraim may rise against Manasses Isai 9.21 and both against Judah In the mean space the dissentions of Hereticks afford some peace to the labouring Church Bellum Haereticorum est paae Ecclesiae Hilar. who from a firm rock beholds at sea their stormes and confused struglings By no imposture doth Satan gain upon the Church more than under that specious pretence of Reformation Divers good Christians of religious humours as averse to abuses have lent too quick an ear to such Zealous out cries and in sober truth as it is a necessary duty to cut off enormity and disriegled inordinances so a difficult office to carry an even hand where a business of that consequence desires to be undertaken upon assured grounds and to be unalterably preserved lest the remedy may be more nocent than the disease ordinary defects would better be charitably concealed than publish'd to a scandal besides ambitious heresie may lurk under this covert and such spirits of no great altitude at their highest growth of place and preferment may attempt to trouble the waters to advance their own interests and who in the old form were but the tail might become the head in the new Classis If we still continue Scepticks in the settlement of Church and Doctrine without the attainment of any period Tertul. praescript cap. 10. Ubi erit finis quaerendi ubi statio credendi ubi expunctio inveniendi when will there be an end of quarrelling a standard of faith or a full point of enquiry It was the glory of Queen