aliquam negligentiam seu oblivionem vel malevolentiam abscondisti liberet te Deus ab omni malo hic in futuro conservet confirmet te semper in omni opere bono perducat te Christus Filius Dei vivi ad vitam siae fine manentem Confitentium Cerem antâ—q Colon. 1530. present and to come which thou hast committed before him and his Saints which thou hast confessed or by some negligence or evil will hast concealed God deliver thee from all evil here and hereafter preserve and confirm thee alwayes in every good work and Christ the Son of the living God bring thee to the life which remaineth world without end After this form are conceived all the Absolutions prescribed for use in the Liturgy of our Church as savouring of more modesty and less superciliousness and that none of Gods glory might be thought to cleave unto the Ministers fingers for instance In the general absolution upon the confession of sin at the entrance of Gods worship He pardoneth and absolveth all such as truly repent them of their sins Forms of Absolution in the Church of England and unfeignedly believe his holy Gospel wherefore we beseech him to grant us true repentance c. And after a general confession of sins premised by the Communicants the Minister or Bishop if present turning himself unto the people saith Almighty God our heavenly Father who for his great mercy hath promised forgiveness of sins to all such which with earnest repentance and true faith turn unto him have merey upon you pardon and forgive you all your sins strengthen and confirm you c. And at the visitation of the sick the sick party having confessed any weighty matter wherewith his conscience is troubled the Priest absolveth him after this sort our Lord Jesus Christ who hath left power to his Church to absolve all sinners which truly repent and believe on him of his great mercy forgive thee thine offences and by his authority committed unto me I absolve thee from all thy sins in the Name of the Father c. By all of which it is evident how much the Church attributeth to prayer and Divine authority in this ministration A third Ordinance whereby the Minister remitteth sins 3. By the Sacraments Sacrament a non excludimus quae verbo tanquam sigillo regio appâ—ndi solent Masar de Minister Anglic. l. 5. c. 10. pag. 635. Acts 2.38 Acts 22 16. â—ur Baptizatis si pâ—r hominem peccaâ—a dimiâ—â—i non licet in Baptismo utique remissio peccatorum omaium est Quid interest utrum per poenitentiam an per Lavacrum hoâ— jâ—s sibi datum sacerdotes vendicent unum in utroâ— Mâ—aistâ—rium est Ambr. l. 1. de Poen c. 7. is in dispensing the mysteries of God the holy Sacraments and these added to the word of God render the pardon under seal the more to confirm and quiet a distracted Conscience for of Baptisme it is evident Repent saith Peter and be baptized every one of you in the Name of the Jesus Christ for the remission of sins And now why tarriest thou saith Ananias unto Paul arise and be baptized and wash away thy sins And the Nicene Creed I believe one Baptisme for the remission of sins Upon which ground Saint Ambrose questioned the Novatians that baptized and yet acknowledged no power in the Church to remit sins Why baptize you if sins may not lawfully by man be forgiven assuredly in Baptism there is a pardon for all offences What difference is there whether Priests claim this power as given unto them in the reconciling of Penitents or in the washing of Baptisme The Ministery in both being one and the same So for the holy Eucharist that lively mirror of our Saviours passion wherein Christ is crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before our eyes wherein the Bread is broken and delivered in token that his body was broken and his merits given unto us wherein the Bloud of the new Testament is shed for many for the remission of sins Matth. 26.28 Now the virtue annexed to these Blessed Sacraments which are seals of the Promises of the Gospel as the Censures are of the threats is from God whose Sacraments they are and not from man who is but the Minister thereof From his side flowed the bloud and water and because both rise from that spring they have both this power Herein is no power for man where the grace of the Divine bounty prevaileth saith Ambrose It is one thing to baptize by the way of Ministery Nulla in his hominis potestas est ubi divini muneris gratia viget Ambr. suprà and another thing by the way of power saith the Oracle of Hippo the power of baptizing the Lord retaineth to himself Aliud est baptizare per Ministerium aliud per potestatem sibi tenuit Dominus potestatem baptizandi servis Ministerium dedit Aug. tract 5. in Joan. the Ministery he hath given to his servants And that School-man argued not amiss that framed this conclusion thence To baptize inwardly and to absolve from mortal sin are of equal power Paris potestatis est interiùs baptizare à culpa mortali absolvere sed Deus non debuit potestatem baptizandi interiùs communicare ne spes poneretur in homine Ergo pari ratione nec potestatem absolvendi ab actuali Alex. Halens sum part 4. Qu. 21. Memb. 1. But God ought not to communicate the power of baptizing inwardly lest any hope should be placed in man therefore by the like reason ought he not to commit the power of absolving from actual sin unto any To conclude this point touching the Sacraments Cyprian or the Author of the XII Treatises De Cardinalibus operibus Christi writeth thus Forgiveness of sins Remissio peccatorum sive per baptismum sive per alia Sacramenta daretur propriè Spiritûs Sancti est ipsi soli hujus efficientiae privilegium manet Cypr. tract de bapt Chr. whether it be given by Baptisme or by other Sacraments is properly of the Holy Ghost and the privilege of effecting this remaineth unto him alone So much for the third mean wherein the power of the keys is exercised viz. in the due administration of the Sacraments 4. By excommunication ecclesiastical censures The fourth and last thing wherein the power of the keys is discerned consisteth in the interdictions and relaxations of publick Censures Therefore Divines refer the promise of the keys made unto Peter Matth. 16. to the Ministery and Preaching of the Gospel Illa deligando solvendo Petro facta promissio non aliò debet râ—sâ—â—â—i quâ—m ad vâ—â—bi ministerium locus Matth. 18. ad disciplinam excommunicatioms pâ—rtinet quae ecclesiae promissa est Calvin Instit lib. 4. c. 11. Sect. 1 2. and the mention of the keys to be granted again Matth. 18. to Ecclesiastical discipline and excommunication The censure of the Church is
consistory as the Canonists say God and the Pope have My God will I trust with my sinnes upon whom I trust and if sin be my way to him will I commit it to the Spring-head will I have recourse for mercy where the stream flows the fuller and the clearer He is my Physician Ille Medicus est vulnera igitur illi exponamus ille laesus est offensus ab illo pacem petamus ille est cordium cognitor coram ipso corda nostra effundere properemus ille denique est qui peccatores vocat ad ipsum accederenè moremur Calvin Instit l. 13. cap. 4. Sect. 9. and to him will I open my wounds He is the party wronged with him will I make my peace He knoweth the very secrets of my heart before him then I will pour forth mine He it is that invites me a sinner unto him and to him will I hasten nor be slack at his call And this Confession of sin unto God is insisted upon by the Rabbins in the book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Dayes and in the chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the day of propitiations Dixit R. Isaac Veni vide quia mos saucti Dei benedicti non est sicut mos carnis sanguinis mos namque carnis sanguinis est quòd si homo offendit proximum suum quandóque placet eum verbis quandoque nequeat ipsum verbis tantùm placare mos autem Dei sancti benedicti non est sic bomo enim transgreditur transgressione tamen placat ipsum verbis sicut dictum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non solùm hoc sed etiam confert et bonitatem sicut consequentèr dictum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsitan dices vitulóâ—n culpae docet quid ad hoc dicendum sit id quod sequitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petrus Galat. de arcan â—ath verit lib. 8. cap. 8. is extant this passage R. Isaac said Come and see how the manner and custome of the Lord holy and blessed is not as the manner of flesh and bloud for the manner of flesh and bloud is that if a man have offended his neighbour sometimes he may please him with words and sometimes he cannot please him with words alone But the manner of the holy and blessed God is not so for in transgressing man transgresseth and yet pacifieth him with words as it is said Hosea 14 1. O Israel return unto the Lord for thou hast fallen by thy iniquity take with you WORDS and turn unto the Lord and not onely this but he conferreth mercy upon him as it is said in the words following Say unto him take away all our iniquity and receive us graciously Not onely this but the Scripture hath it as if he should offer calves in sacrifice as it is said afterwards So will we render the calves of our lips peradventure thou wilt say the Calves of sin that which followeth teacheth what is to be said to this I will heal their backsliding I will love them freely In which testimony we see that the calves of our lips are the confession of our sins that in confession our wounds are healed and we in God beloved So in Misdras Tehillim that is exposition of the Psalmes on the title of the hundred Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalme of Confession This is that which is written He that hideth his sins shall not prosper but he that confesseth and forsaketh them shall find mercy He that hâ—deth his sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est quod scriptum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 28. Qui abscondit peccata sua talis suit Saul cui dictum est 1 Reg. 15. Quae est vox harum ovium ipse autem respondit de Amalek adduxerunt eas Qui autem confitetur relinquit ea misericordiam confequetur talis suit David de quo dictum est 2 Reg. c. 12. Et dixit David ad Nathan peccavi Domino dixit Nathan ad David Dominus quoque transtulit peccatum tâ—um non morieris Pet. Gal. lib. 10. c. 13. such an one was Saul to whom it was said 1 Kings 15. What meaneth the bleating of these sheep but he answered they brought them away from Amalek But he that confesseth and forsaketh them shall finde mercy such an one was David of whom it was said 2 Kings 12. And David said unto Nathan I have sinned unto the Lord and Nathan said unto David the Lord also hath put away thy sin thou shalt not dye Instancing in two Kings of a diverse humour the one putting off his sins by collusion hath them charged upon him and the other charging himself by confession hath them put away Saul hid his sins it was but reason therefore he should find them David discovered his and therefore God so covered them in mercy as they were past finding out This then was the custome of the Law and the Prophets Under the Gospel the same custome hath continued the Prodigal son that express pledge and hostage for mercy did but resolve upon Confession to his dearest Father whose speed embracements and kisses prevented the vocal expression God who saw him afar off heard him also what he said (a) Luke 15.18 within himself and what he said to (b) 21. himself also The prodigal sinned against God to whom it is said against thee onely have I sinned Prodigus peccavit coram Deo cui soli dicitur Tibi soli peccavi c. tam citò veniam mâ—retur ut venienti adhuc longè posito occurrit Pater Ambr. lib. 2. de Poenit. cap. 4. and obâ—ained so speedy a paâ—don that while he was yet afar off and but on the way the Father meets him The poor Publican upon his confession fared as well putting up his supplication in the Temple Luke 18.13 14. the contents whereof were O God be merciful to me a sinner and went back to his house justâ—fied without making Confession to any other Ghostly Father but onely the Father of Spirits of whom Saint John giveth this assurance that if we confess our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 1.9 he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness why faithful and just rather then kind and merciful seeing forgiveness of sins proceedeth from his bounty not our deserving indeed it was his mercy to annex forgiveness to Confession and his justice to reward that which his mercy promised God is so gracious to promise pardon upon this condition that a sinner confess which condition performed God is faithful and just to make good his promise with actual forgiveness fail not thou him of confession and he will never fail thee of forgiveness Upon these grounds the Fathers direct a Penitent unto God esteeming the confession made unto him of so great value as they seem to make but small account of that which is made
to man leaving it as a thing indifferent to be undertaken as the sinner finds occasion But he that praiseth Gold must not be thought to dispraise silver and those Ancients that approve of Confession to God in the first place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clement Epist 1. ad Corinth p. 66 67. allow the same in its place to man also Testimonies of both sorts are extant in their writings and to the former for the present thuâ— Clemens Romanus It is better saith he for a man to confess his sins then to his heart like those which resisted Moses c. then tells us how desirous God is hereof The Lord my Brethren needs nothing else is desirous of nothing from any man save to confess unto him then follow certain proofs from the Scripâ—ure shewing how acceptable a Sacrifice confession is as well in praising God as in dispraising of our selves that is the Sacrifice of thankâ—giving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other of a wounded spâ—rit Clemens of Rome is seconded with our Christian Athenaeus Clemens of Alexandria who writeth thus If a Christian through the suggestions of the Adversary unwillingly fall into sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clâ—m Alex. Strom. l. 4. p. 378. let him in imâ—tation of David sing I will confess unto the Lord and it shall please him better then a young calf that bringeth horns and hoofs let the poor behâ—ld and be glad for he saith offer unto God the sacrifice of praise and pay thy vows unto the Lord and call upon me in the day of thy afflâ—ction and I will deliver ther and thou shal s glorifie me for the sacrifice of God is a wounded spirit A saying so like unto the former that I guess this Clemens took it as he did some other passages from the former These Primitive Men style confession a Sacrifiâ—e and we know of what kind of adoration sacrifices are and to whom they appertain surely a broken heart presented by confession and laid upon the Altar of the Cross is never rejected by God for his sake who suffered thereupon Origen a disciple to this last Clemens and his immediate successor in the (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magister Hiâ—ron Ecclesiastical School at Alexandria Ipse nos ut peccâ—mâ—s instâ—gat ipse â—tiam cum peccaver mus accusâ—â—t si ipsi nostri accusatores simus nequitiam accusatoris effugimus dicit al cubi Propheta dic tu iniquitates tuas prior ut justificoris nonne evidentèr mysterium ostendâ—t cum dicit Dic tu priortu ergò dic prior ne teâ—lle praeveni at sed David in Psalmo dicit inâ—quitatem meam notam feci c. vide ergò quia pronunciare peccatum remissionem peccati merâ—tur si ipsi nostri sumus accusatores proficit nobis ad salutem si verò expectemus ut à Diabolo accusemur accusatio illa cedit nobis ad poenam Origen homil 3. in Levit. is frequent in exhorting sinners to all kinds of confession but earnest for that which is made unto God The Dâ—vil saith he first allureth to sin next accuseth for sin we prevent his malice by being our own accusers and by taking this office forth of his hands The Prophet in a place saith Declare thy iniquities beforehand that thou mayest be justified there is a mysterie in these words Dic tu prior declare thou first lest he step in before thee Even so David in the Psalme Mine iniquiâ—ies saith he have I made known unto thee and have not hid my sin I said I will confess c. See how the uttering of sin obtains forgiveness it will further our salvation to become our own accusers but if we delay till the Devil accuseth it will mâ—ke much for our condemnation Now to him must this confession be poured out who forgave Davids sins although I must not conceal how Origen alloweth of confession before some sorts of men also and that without any gainsaying from me as in due place shall appear And to this confession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom 31. ad Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orall expression is not so requisite God knoweth the language of the heart and heareth the voice of weeping that heard Annah praying and not speaking who reads our minds in our thoughts with whom tears and sighes and groans are formal evidences This manner of unfolding our souls to God St Basil upon the words of the Psalmist I have roared for the disquietness of my heart hath fully described in Davids person thus I do not open my lips in confession thereby to make a shew to many but inwardly within my heart closing up mine eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in Ps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 100. graec Basilea 1551. to thee onely beholding things in socret do I discover the groans that are within me roaring within my self nor is there need of many words to this confession for with thee the groans of my heart are sufficient for this acknowledgment and those lamentations sent forth from the depth of my soul unto thee my God And look what Saint Basil ascribeth to the groaning of the heart the same doth Saint Ambross to the tears of the Penitent and notes that no other Confession of Saint Peter after his denial is upon record but that which flowed from his eyes thus I finde that he wept I find not what he said I read of his tears I read of no satisfaction Invenio quòd fleverit non invenio quid dâ—xerit lacrimas ejus lego satisfactionem non lego Rectè planè Petrus flevit tacuit quia quod defleri solet non solet excusari quod defendi non potest ablui potest lavat enim lacrima delictum quod vote pudor est confiteri lacrimae ergò verecundiae paritèr consulunt saluti non erubescunt in petendo impetrant in rogando lacrimae inquam tacitae quodammodo preces sunt veniam non postulant merentur causam non dicunt misericordiam consequuntur nisi quòd utiliores lacrimarum preces sunt quà m sermonum quia sermo imprecando fortè fallit lacrima omnino non fallit sermo enim non totum profert negotium lacrima semper totum prodit affectum Ambr. de poenit Petri ser 46. Peter took a good course to weep and to be silent for that which is bewayled is not wont to be excused and that which cannot be defended may be cleansed tears wash away the sin which the tongue is ashamed to confess tears therefore provide for shame and safety blush not to intreat and obtain by intreating Tears I say are a kind of tacite prayers asking not forgiveness yet obtaining they set not forth vocally the cause yet gain the mercy yea the supplication of tears is of greater profit then any words can be words happily may fail us in
to come by forgiveness of sin without actual confession namely contrition of heart whereupon the sin is forgiven before the sinner can confess unto the Priest And for that confession prerequireth forgiveness of sin according to the more probable opinion by an antecedent sorrow and by reason whereof sin is never forgiven by confession but is presupposed by it Thou wilt reply how Biel speaketh of actual confession and not of potential or the purpose and resolution in the heart to confess which is ever concomitant with contrition I answer Holy vows and purposes not reduced into act are in themselves of no worth but in case where they shall earnestly be endeavoured to be put in act and to be effected but the ability being wanting or disappointed by some greater power then they are taken for the deed and a faithful promise of confession is as good as confession it self Here when a Priest is at hand there needs no such vow or purpose there being no likelyhood the same should be crossed or intercepted this actual confession then supposeth none that is promissory I desire therefore this popish block may no more be cast in the way 2. Necessitas Finis Ends prescribed in popish shrift unnecessary Other ends then may be excogitated and for them confession may be thought a necessary mean for sure the shoe will not fit this foot the Question is indeed and upon this occasion proposed by the Master of the Sentences If it be demanded why Confession should be necessary Ad quid confessio necessaria cùm in contritionâ— jam deletum sit peccatum Resp 1. per confâ—ssionem intelligit Sacerdos qualiter debeat judicare de crimine 2. per eam peccator fit humilior cautior Lomb. l. 4. dist 17. Sect. ult since the sin already is blotted out by Contrition In answering to that demand he flies to other ends 1. As to inform the Priest of the nature of the offence and what he is to judge thereof but there can be no great end of that information when the sin is cancelled for why should another man remember when God hath forgotten it 2. And to make the sinner more humble and more cautelous Conduce it may somewhat this way but there are better texts for those themes and auricular Confession left out some inducements these but no ncessary prescriptions Furthermore saith Gabriel If we will narrowly and circumspectly listen unto the virtue of Confession Si sunditùs attendimus viâ—tutem Confâ—ssionis ipsa non est instituta saltem in actu tanquam necessaria remissioni pâ—ccatorum sed hanc praesupponit sed propter triâ— instituta est 1. so ut Pâ—ccator innotescat Ecclesiae tanquam absolutus 2. ut certa satisfactio per quam poena peccati tollitur à Confessore â—mponâ—tur 3. ut poenae pars virtute Sacramentalis absolutionis remittatur Gab. Bicl ib. it was not instituted at least in act as necessary for the forgiveness of sin but that â—t supposeth but it was ordained for three other purposes 1. that the finner might appear unto the Church to be absolved 2. That a certain satisfaction might be imposed by the Confessor whereby the punishment of sin may be taken off 3. and that a part of the punishment might be remitted by Priestly absolution Grave considerations and weighty sure but the scales must then hang at Rome to weight them in else with us on this side of the Alpes they will be found lighter than vanity it self and in Biels own judgment imposition of penance the second reason is not so necessary to a discreet Penitent that c. n. allot himself a just portion for his sin yea absolution saith he may be injoyned without any imposition of penance at all Non videtur necessarium praesertim ubi coâ—sitens non indiget informâ—tione poena quae hic non solvitur solvitur in futuro fient quoque tales salvi sed non nisi per ignem Gab. ib. as he saith if the Penitent will run the hazard of Purgatory and not make payment here but defer till then where the utmost pardon shall be exacted And in truth prescription of penance is the principal mark aimed at in Popish shrift and satisfaction the choicest imployment where Penitents are taught more to rely upon that reed and arm of flesh than upon him that dyed upon the Cross Like the Ambassadours of Ptolomaeus and Cleopatra who acknowledged in their Masters nà me Plus cos S. P. Q. R. quà m parentibus ejus quam Diis immortalibus debere per quos obsidione miserrimâ liberati essent regnum propè amissum recepissent Tit. Livius lib. 45. Sect. 13. that their Countrey was more bound to the Senate and people of Rome for their deliverance from a miserable siege and for the restitution of their kingdome in danger to be lost than to their own dâ—ar Parents yea than to the immortal Gods Let I say their actions be scanned and their intentions thereby discerned and when these ends are resolved to be necessary let confession be decreed to be so also But what say you to the third necessity 3. Necessitas Praecepti which is of Precept and Command Indeed Divine precepts should not be questioned but observed Let there be shewed any mandamus from heaven with a peremptory command for Confession upon such conditions and we submittimus fasces will yield the Bucklers as extremely loth to espouse any contrary opinion to the express word of God Therefore speak Lord for thy servants would gâ—adly hear The Lord hath said indeed Except a man be born again of water and of the Spirit but no where Except a man repent and be shriven by a Priest he cannot enter into the kingdome of God This is it the School-men and Jesuites have sought for narrowly Quod Cajetanus in Commentariis super hunc locum asserit institutionem Sacramenti Poenitentiaeindè haberi non praecoptum certissimè fallitur Canus Relect. de Poenit. pag. 899. and are yet to seek And how well they have found it in these words whose sins soever ye remit c. hath in part been discussed and Cajetan saith but is checked for so saying that the institution of repentance may there be found but no precept A late Sorbonist hath found another Precept Thou shalt love the Lord thy God with all thy heart Tout homme qui a perdula grace est tenu obliegé de droit divine de la recouvrer attendu que pas commandment express il est tenu d'aimer Dieu de tout son cour Diliges Dominum c. Or celui qui n'a point la grace n'aime point son Dieu l'homme pecheur est privé de cete grace il est donc tenu de la recouvrer il la recouvre en confessant ses pechez an Prestre Pierre Bess Caresme Tom. 2. p. 723. A Paris 1628. c. But how is Auricular confession concluded here marry thus The
Sacrifices and the exta that were presented at the Altar and upon that inspection made their predictions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clemens Alexandrinus flyles them or else shepherds inquiring into the diseases of their flock in particular intimating thereby that the Priests under the Gospel did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a previous examination view the bowels cōscience of those that approched to the Table of the Lord. And our Church instructeth that if upon this examination where God and the party about to receive are onely present the Conscience remaineth unquiet but further comfort and counsel is required then let him make the Minister of his privy counsel also his presence may do thee good it cannot hurt thee In my opinion then in case where the conscience wrings and that there may be great reason to fear the Judge may be prejudicate and bribed with self-love in his own cause the approbation of the Priest is alwayes convenient and sometimes necessary as the Communicant finds himself in case and thus much briefly for the time of Confession CHAP. XI The Contents All convenient secrecy apprimely requisite in the Confessary Suspicion of discovery a great enemy to Confession Sins already committed with expressions of grief to be concealed The Schoolmen bringing sins de futuro to be committed within the compass of the seal The damnable doctrine of the Jesuites that Treasons and Conspiracies yet Plotting against Church or State and confessed to the Priest ought to be shut up in privacy The odious consectaries and inconveniences thereof Examples of sundry Confessors revealing treasons detected in confession The preservation of Prince Church or State to be preferred before the secrecy of the seal Sins opened in Confession the concealment whereof complieth not with the Priests fidelity to his Prince and Countrey to be discovered Marriage in the Clergy no prejudice to the lawful secrecy of the seal especially if the penalty of the old Canons against the violaters thereof should be revived THat which comes next under our consideration is a necessary adjunct and condition wherein the discretion of the Priest is much desired that is that he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that can lay his hand upon his mouth seal up in all convenient secrecy the sins that are mustred up in Confession that they may never once see the light but lie buried in eternal silence And truly this condition must be observed else few will come to confession upon the least hint of publication No man in his right senses will lie naked in his Tent and expose himself to the scornes of a scoffing Canaan therefore the Priest may shut his ears except his lips be closed for few men would have their doings brought upon the stage And if a course may be thought on to preserve mens reputation and yet this part of the Priestly function may be executed I see no reason but the same may and ought to be preserved In the reprehension of one Brother that hath trespassed upon another Christ enjoyneth in the first place private monition of his fault between them two alone Matth. 18.15 and so thou hast gained thy brother and he hath not forfeited his reputation Christs will was sinners to be reproved in private saith Theophylact lest being openly rebuked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in Mat. 18. they may grow past shame The reprehension then must be privately carried to preserve the offenders credit Open reproof for the most part begetting either despair or impudence If such care must be had upon the redargution of a sinner then greater must be the respect of his good name when he comes in as a voluntier upon his own confession accusing himself upon hope of pardon And 't is very fit where God covereth the sinnes in mercy the Priest should cover them in secrecy for besides the prescript and light of nature which willeth us to do as we would be done by Celare peccatum de lege naturae eleganter probat Scotus quatuor rationibus 1. ex ratione charitatis 2. ex ratione fidelitatis 3. ex ratione veritatis veracitatis 4. ex ratione unitatis mutuae utilitatis Biel l. 4. dist 21. Qu. Unica and we would be loth any secret of ours should be divulged whereby our credit might be questioned and good name which to all men is a precious odour should be defamed Besides we repute the Betrayers and publishers of secrets no better than betrayers of trust and faithless persons and not so onely but false in their promise and word whereby they ingaged themselves to privacy Now if these reasons have force for keeping secret a matter of importance which as a secret hath been commended unto us and we passed our words for the Concealment thereof All these conditions should swear the Priest to convenient privacy For the Penitent comes to him of his own accord acquainteth him with the state of his soul turnes the inside of his conscience outward and resorteth to him as Gods Deputy for comfort for absolution and the Priest herein should resemble God whom he represents amongst the miracles of whose mercy Saint Chrysostome placeth the concealment of sin confessed unto him and the not upbraiding of a sinner for the same as well as the forgiveness it self his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 6. pag. 608. lin 10. This is not onely wonderful that God forgiveth sins but that he doth not reveal them nor lay them open or make them manifest And how reserved Saint Ambrose was herein appeareth in his Life written by Paulinus who reporteth thus of him the causes of sins which the penitents confessed Causas Criminum quas Poenitentes confitebantur nulli nisi Domino soli apud quem intercedebat loquebatur Paulin. in vit Ambr. he spake of to none but unto the Lord to whom he interceded for them He is unworthy sure of the Ministery of the keys so to wrong that grieved party as to be unto him a further occasion of sorrow he came to find grace in God◠eyes and not to lose his reputation in the sight of men and to make use of the Ministerial key to unloose the bonds of sin and not to unlock the secrets of his heart in the open view Let that Priest be branded for a Doeg a Judas and what not that shall not keep this trust that is committed unto him that through his folly breaks off that spiritual commerce betwixt himself the Pastor and the sheep of his pasture in the case of sin absolution direction and consolation for take away the opinion of trust and secrecy and confession will grow weak and languishing The Priest then is conjur'd to secrecy but whether in all cases and sins as may be brought before him is a great Question The Canonists restrain and confine this secrecy to such sins onely as are detected in foro poenitentiali that is to such sins as have already
Question and Answer is in Oecumenius who backeth this interpretation by the authority of Cyrill and by the former reasons used by Saint Chrysostome 1. Because there is mention of renovation which properly belongeth unto Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen and of a second crucifying of Christ of that properly Baptisme is a type the man therefore that is once baptized to repentance and would repent by being again baptized crucifieth Christ afresh who in the second Baptisme suffereth the second time Renovatio per sacri baptismatis lavacrum secundâ vice fieri non potest Ambr. in Heb. cap. 6. Heb. 10.26 and to the same purpose is the exposition under the name of Ambrose or rather the translation of Saint Chrysostome as indeed it is not denying a second repentance but a second Baptisme to repentance But the words that pinch more than the former are If we sin willingly after we have received the knowledge of the truth there remaineth no more sacrifice for sins wherein the benefit denied is the sacrifice for sin Si ultrò peccaverimus Beza and the parties excepted against some kind of sinners 1. That sin against their conscience after the receiving of the knowledge of the truth Hostiam iis residuam esse negat qui à Christi nomine discedunt Calvin in loc 2. That sin wilfully so that sins of ignorance and infirmity exclude not but onely wilful apostasie for how can Christ be a sacrifice for such as disclaim him his sacrifice then remains not for them because they remain not his cutting off themselves from the fruit thereof by a voluntary defection Saint Chrysostome expoundeth that Sacrifice as formerly of a second baptisme He is not saith he such an enemy to our salvation as to take away repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys ad Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 533. or the propitiation for sin or to reject him that hath fallen after illumination what is it then he taketh away second baptisme for he saith not there remaineth no more repentance or no more forgiveness but no more a sacrifice no more a second Cross for that he calleth a sacrifice (a) Hebr. 10.14 By one sacrifice once upon the cross c. meaning by that sacrifice Christs death upon the cross or rather Baptisme a representative type thereof The Greek Scholia fasten upon the parties and bid us consider that it is not said if we have but if we do sin voluntarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen thereby signifying that to such impenitent sinners as persevere in their wickedness till death there is no sacrifice whereby repentance is not excluded but requred rather as a necessary antecedent q.d. there remaineth a sacrifice for penitent sinners but none for the impenitent and Theophylact to the same tune also If we sin voluntarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyt that is remain in our sins without Repentance To the same purpose Hugo Cardinalis writeth thus voluntary sin is not fignified so much as the custome of sinning Significatur non solùm peccatum quod vâ—luntarie fit sed consuctudo ipsius peccati finalis impoenitentia non enim ait volentibus peccare sed voluntariè peccantibus voluntarius enim est qui in aliquo assiduus est volens qui ad tempus Hugo Card. ad Hebr. 10. and final impenitency for he saith not those that sin willingly but wilfully for he is said to be wilful in any matter that is busie and earnest therein and willing that is but for aseason Now where repentance is not the sacrifice of Christs death is not appliable and where there is no ceasing from sin there is no true Repentance Thus we see the fountain is clear however false glosses may molest and trouble the stream for a time at length it will settle and return to its native clarity and thus much by occasion of solemn Penance once imposed and if it savour of a digression let us return where we left and perfect the small remainder to be now said of publick Penance Late Authors have observed four several degrees which the penitents took in those austere dayes 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fletus auditio substratio consistentia 1. Weeping before the porch 2. hearing in the porch 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. lying all along on the Church pavement in expectation of the Bishops prayer and blessing 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called as witnesseth a great Antiquary à procidendo 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the penitent admitted within the porch of the Temple sell down before the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est dicta quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h.e. coram Episcopo procid bat poenitens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intra Templi portam admissus cum catechumenis facessere jubebatur ac certis diebus coram Episcopo procidens impositione manuum ac solenni precatione impertitus dimitti solâ—bat D. Petavius animadvers in Epiph. haer 59. and was commanded to depart thence with the Catechumeni and so prostrating himself before the Bishop at certain times was dismissed with imposition of hands and solemn prayer the fourth approch was standing with the assembly within the Church where they communicated with the faithful in the station and consistency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thaumaturgus but not in the Communion and were not put forth like profane Merchandizers partaking of the Orizons of the Church but not of the Sacrament Thus they made their approches to the Lords Table by degrees and not like the Gallants of our times that are no sooner up from the Table of Devils charged with gluttony and surfeiting but without any let or check of conscience become very confident guests at that Spiritual Banquet yea scarce cold from their sin and their evening surfeit undigested but they present themselves at the Lords Boord Good God! what terrour must needs possess such profane breasts when the Master of that feast shall shake them by the sleeve with a Friend how camest thou hither not having on thy wedding garment As the degrees which they observed so the places where the penitents stood were designed also Lib. 1. de Pâ—enit cap. 23. Bellarmine hath set them down out of Pacianus thus The Penitents in habit doleful and to behold lamentable stood first at the Church door howling at the gates and craving the prayers of the faithful within this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next they came within the porch where they might hear the word preached with the Catechumeni and this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they audientes auditors onely 3. In process of time they entred into the Oratory and abode with the Competentes praying and contemplating the Sacrament but not admitted as the celebration this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from beholding wherein the Cardinal not punctually following his guide is out both in the derivation
and application After that they were admitted amongst the fideles at the celebration of the Sacrament but were not yet come so far as to partake thereof and this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their station 5. Their penance fully accomplished and ended they were reconciled and received the sacred Eucharist and this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the complement Thus far the Cardinal though not so faithfully as he ought hath related from Pacianus Greg. Neocaesar and Photius men well acquainted with these rites Thou seest Christian Reader at what a distance sinners were held in the dayes of old and not fully restored till time and grief had worn out their sin the scandal satisfied and their hearts seasoned with devotion I will wind up this discourse with Cassander In the Primitive Church that sluggish professors might become more zealous In veteri Ecclesia ut segniores excitarentur poenitentilus ob graviora scelera certa tempora officia definita fuerunt quibus non solum coram Deo interiorem animi poenitentiam excitarent exercerent sed etiam Ecclesiae verè se atque ex animo poenitere declararent atque it a mâ—nûs impositione Episcopi Cleri reconciliarentur jus Communicationis acciperent atque haec praescripta officia canonicae satisfactiones seu poenae vocarentur quae jam imperitiâ Episcoporum Pastorum in abusum negligentiâ segnitie tà m pastorum quà m Populi in desuetudinem venerant nisi quòd in privatis confessionibus aliqua ejus rei vestigia remanserint Cassand Consult Confessio certain times and offices were appointed unto Penitents guilty of fouler crimes wherein they might not onely stir up and exercise the inward repentance of the minde before God but declare unto the Church their sincere and unfeigned sorrow and so be reconciled by imposition of hands from the Bishop and the Clergie and restored to the Communion the which prescribed duties were called canonical satisfactions or punishments which now adayes by the unskilfulness of Bishops and Pastors have grown to be abused and through the wegligence and lukewarmness both of Pastors and people wholly laid aside save that some foot stops thereof have remained in private Confessions This modern and moderate Divine hath laid down the use and scope of this discipline to rouse us up for religious duties and to set forth before the Church our sincere repentance and to be reconciled by Gods Ministers the decay whereof he ascribeth to the supine negligence of the later Prelates and that a shadow thereof remaineth to this day in private confession the restitution whereof he much sighed after as appeareth in these his words Which ancient and Apostâ—lick custome of publick satisfaction for publick and grievous offences were very profitable Quem publicae satisfactionis priscum Apostolicum morem ob publica graviora peccata restitui utile ac propemodùm necessarium est in quo potestas Ecclesiastica Clavium in ligando solendo i. e. poenitentiam indicendo à Communione separando rursum indulgendo absolvendo seu reconciliando manifestissimè cernitur Cassand ib. yea very necessary to be restored wherein the Ecclestastical power of the keyes in binding and loosing that is in imposing of penance in separating from the communion and again in releasing absolving and reconciling is manifestly discerned And thus have I prosecuted this discipline 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as accurately as I could that the same being known (a) Communion-Book at the Commination the vote of our Church for the restitution thereof may be the better perceived which thing were much to be wished and to which all that love the Lord Jesus must needs say Amen CHAP. IV. The Contents 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 HItherto of Repentance both external and internal the inward sorrow and the outward demeanour thereof and that solemn performance was not onely a vocal and publick confession of the guilt but a real expression that as Saint Hieroâ—â—e said of John the Baptist his food of Lâ—â—â—sts and his garment of Cameâ—s hair Omnia poenitentiae praeparata Hicron Matth. 3. and the place of his abode the desart how they expresly set forth what he preached the doctrine of Repentance we are now to arrest our selves upon that branch and part thereof which consisted in the verbal opening and declaration of sin which is a recognition of a sinners unworthiness opened by himself in orall confession to the principal party wronged and sometimes to such persons also that by reason of their office place or respect may be a mean to procure forgiveness and reconcilement Now by sin God is ever principally and very often onely grieved and sometimes Man also In the first case to God onely and properly belongs confession as He who is chiefly and onely offended in the second this Confession must be made to God and the Man also that is wronged by us to whom satisfaction for the trespass also belongeth and the end brotherly Reconciliation The Dean of Lovaine hath taken notice of all thus There is a Confession which is made unto God alone Est Confessio quae fit Deo soli quae homini atque haec ruâ—sùs varia 1. Quaedam fit homini quem laesinius pro obtinenda reconciliatione cum ipso remissione offensae in illum alia fit homini de peccatis in alium admissis pro consilio aut reconciliatione habenda sunt hae confessiones juris naturae saltem reformatae per gratiam Ruard Tapper art 5. pag. 73. and another unto man and this again is divers 1. either unto the man whom we have hurt for the obtaining of reconcilement with him and forgiveness of the wrong from him or which is made unto a man of such sins as are done against any other to ask coursel upon the matter of Reconciliation and all these confessions are of the law of nature at the least as it is refined by grace So Confession is made unto God and in some cases to man also furthermore the fact is acknowledged unto man in many points wherein he is not the Party offended but considered as a mean and instrument to
further and obtain a reconcilement unto him who is justly displeased And as by the light of nature we advise how to compass the favour of a great Personage justly forfeited by making use of such persons that by reason of their place alliance or virtues claim a special interest in his affections so is it with the sinner and God It cannot be denyed but our Mediator and Intercessor and Advocate is Christ Jesus the Lord and whatsoever Others do or prevail with God it is for his sake He is the Corner-stone reconciling the building Minister Poenitentiae duplex 1. cui confessio fit ex officio ut Sacer dos 2. alius qui audiendo confessionem vicem supplare potest Sacerdotis in necessitates ut est Laiâ—us Compend Theol. vâ—â—it lib. 6. cap. 27. and upon him is built every Intercession from or for any person besides Yet other Intercessors there are Moses stood in the gap made an atonement for the people and God was deprecated and reconciled There are some persons that by their office and place as stewards in the Lords house may give audience to sin to whom is committed the Ministery of Reconciliation and some by their virtues highly favoured by God though not amongst his Priests and they may take Confessions as faithful Brethren and both of these by their prayers may induce God to mercy My discourse must pass along and in the way call in upon them all but must begin with God the principal Party wronged Confessio quae fit mente Deo est de jure naturali Anton. part 3. tit 14. c. 19. sect 2. and the Principal object of Penitential Confession That Confession of sin ought to be made unto God as a condition requisite for the pardon thereof and that it is no mean inducement to incline him to mercy is an undoubted verity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Controversie imbraced by all that make profession of Christianity Deus in lege naturae non semel exegit confessionem peccati Bellar. l. 3. de Poenit. c. 3. the foundation thereof is deeply laid in the law of nature it self as a practical truth flowing from the Principles and conclusions thereof and hence it came to pass that God exacted it from their hands that had no other light than the guide of nature Now Natural laws are the rules and decrees of reason and as reason is the common guide to all men so the dictates and statutes thereof bind all that are capable of that guidance But this is a granted Maxime Ratio legis est anima legis that every guilty person ought to be judged and this like unto it Haec est nota conclusio quòd quilibet Reus debet judicari ista quòd nullus debet esse Judex in propria causa ergò Reus dâ—bet judicari per allum sed non potest judicari per alium nisi accusetur illi alii nec potest accusari nisi à scipso si poccatum suum sit occulâ—um ergò debet seipsum accusare alii à quo judicetur Scotus l. 4. d. Qu. 1. sect 1. in ista Quaestione that none may be a judge in his own cause and then this That no offender can be judged without some accusation to which add this nonâ— can accuse of secret sins but the delinquent himself the stone then first moved in this penitential judicature is the Confession of the party upon which are grounded the indictment and judgement And saith another Schoolman The law of nature is for a man to repent of the evil he hath done De jurs naturali est quòd aliquis poeniteat de malis quae secit quantum ad haec quòd doleat se fecisse doloris remedia quaerat per aliquem modum quòd etiam aliqua siena doloris ostendat ut Nâ—nivitae Aquin. part â— quaest 84. â— â— 7. so far forth as to grieve he hath done it and that he seek all means to remedy his grief and that he also utter some sigâ—es of sorrow Thou wilt say this reason concludeth for secret sins which come to light no way but by Confession but publick sins are to be confessed to God also Besides secret sins are to him who seath in darkness no secret â—s all and need not that mean for discovery for wherein our Consciences do accuse us God is greater than our conscirâ—ces that is a more strict observer To strengthen then this reason I thus assume The end of penitential confession is the judgment of absolution not of condemnation to free not to punish for sin and an absolution not to qâ—â—t from sâ—o for God in justice cannot pronounce us just for that were to call darkness light but such an absolution as dischargeth us from the guilt and obligation unto punishment and so God in justice may and in mercy doth justifie us and this iâ— to separate betwixt the light and the darkness Now remission of sin ever supposeth sin and the absolution from sin the detection of sin for sin maketh man to be miserable and the Confession thereof God to be merciful God requireth then no detection of sin in the judgment of condemnation which is the punishmens of sin and wherein he proceedeth according to his own wisdome but in that of absolution which consisteth in the forgiveness of sin the confession thereof in the party peâ—â—an◠〈◊〉 ever been deemed requisite by way of pacification Insomuch that all men whatsoever saith Scotâ—â— that have belloved God to be the just Judge of all the world Justi pro omni statu post lapsum qui habuerunt fidem de Deo quòd erat Rector universi justus postquam peâ—caverunt contra legem Dei confitebantur Deoâ—pâ—ccata sua petentes ab eo remissionem scientes eum sine tali remissione tanquam justum judicem vindicaturum de illo peccato Scotus ib. and have acknowledged the law of his providence seen in the government of the universe upon every breach thereof have appliâ—â— themselves to this supreme Goverâ—â—â—r to appease him with humble acknowledgment of the offâ—ner and to deprecate his anger It was but early dayes in the world when God câ—â—â—ed upon Adam where art thou which was a summons to a reckoning that as he had sinned Entrée de propos gall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut ulteriùs cum eo loquendi ampliùs cum eo expostidandi occasionem hinc captaret item ut ab eo confessionem pâ—ccati extorqueret Rab. Sel. so he should take notice thereof and prevent and pacifie his wrath by confession it was an entrance into a Parley or a preface and introduction as the Rabbins say into a further conference thereby to expostulate with him about his offence and to extract from him an ingenâ—â—â— acknowledgment thereof And a Father of the Christian saith conceits no less When God said to Adam where art thou our first Parents then guilty persons were inquired after Cùm Dominus diceret ad
Adam ubi es peccato transgressionis primi Parentes corrupti à Domine sunt requisiti de culpa ut peccatum quod transgrediendo commiserant confitendo delerent Greg. to wash out that sin by confessing which they had committed by transgressing The like interrogatory was made to Cain where is thy Brother Abel but his impudence was to out-face the murder and plead not guilty till God convicted him The sin smothered brake forth into a greater flame the sore skinned over with a deniall festered He that said at first nulla est iniquitas there is no iniquity in my hands and refused to unlade his soul by confession sinks under the burden and cries out major est iniquit as my sin is greater than I am able to bear Saint Chrysostome collecteth no less Gods mercy appeared in the Question Where is thy Brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tom 1. p. 130. to give him the bint and opportunity to bethink himself that by confession of the fault the guilt might be washed away for this was Gods â—â—nâ— even from the beginning to exact from us a Confession of our sins that upon the same he might shew mercy He coneludes It is good to confess the fact to disclose the wound to the Physician and to receive medicines from him Gods people in process of time his good pleasure being known how propense he is to give a sinner audience have not failed in this point to confess nor he them to pardon and because Confession of fin from the delinquent and Remission of sin from God commonly go together my discourse shall not separate them we are now upon the Sinners Plea and must instance in those that have had the will to sin the grace to see it the humility to confess it and the happiness to be delivered from it David is famous for his transgressions his confessions and his lamentations I acknowledged my sins unto thee Psal 32.5 and my iniquity have I not hid I said I will confess my transgressions unto the Lord and thou forgavest the iniquity of my sins where we see confession hath not onely the promise but performance of forgiveness annexed thereunto and that from Him who is most bountiful in his promises and most faithful in his performances tu remisisti whose absolution is ever of force for he never turns a wrong key 2. Note also the manner thereof David had not yet made his confession it was onely in vote in purpose and conception not in re an actual performance yet his success is crowned with performance and that will accepted for the deed so much is Gods mercy more forward than mans duty as to grant the pardon before it be asked The word was not at my mouth and Gods ear was at my heart Vox mâ—a in ore nondum erat sed auris Dei jam in corde crat Aug. in Psal 31. saith Aug. in the person of David and much to the same sense a later Expositor Vide quam velox sit Dei misericordia erga peccatorem non dum confitetur ut audiat homo sed confiteri promittit quod audit Deus Ludolph in Psal 31. Behold with what speed the mercy of God makes toward a sinner he had not confessed so that man might hear Dixi deliberavi apud me quod confitebor tu remisisti magna pietas Dei quae ad solam promissionem peccata dimisit votum enim pro operatione judicatur Cassiodor in Psal 31. but promised to confess which God heareth To the same purpose Cassiodore I said that is I deliberated with my self how I will confess and thou forgavest O the goodness of God! forgiving sins upon promise onely for with him the will is of equal acceptation with the deed And lest we should think that this was some peculiar privilege vouchsafed unto the Man after Gods own heart the same sweet singer of Israel doth presently inlarge his note and inferreth this general conclusion thereupon for this shall every one that is Godly pray unto thee in a time when thou mayest be found verse 6. The godly in this world are not so godly but there are times also when they must go to this Confession and comfort themselves with this hope for we are not Angels but men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil hâ—m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 245. gâ—â—s Basilea we fall and are raised and that often and in a little space Basil Thus David made a good Confession Let us pass from the Father to the Son Solomon in whom all ages have and shall admire how so fair a star could fall in so foul an eclipse yet he recovered his loft light and of a great finner proved a great Convert and as Chronicles mention the folly of this King so Ecclesiastes relates the repentance of this Preacher He delivers a general rule Prov. 28.13 He that hides his sin shall not prosper but he that confesseth and forsaketh them shall find mercy Wherein observe a necessary adjunct to Confession viz. forsaking of sin It is not then a naked verbal confession that hath this efficacy or such a compendious way of healing and no more but go shew thy self and thy sins to the Priest and thy attrition shall become contrition and thy sins shall be forgiven though not clean forsaken This Roman device Solomon for all his knowledge and that extended from the Cedar to the Thistle was yet to seek of for with Tiburine Impostors though a man bring not so much as that drop of sorrow for sin by them termed attrition but onely a will to confess and utter the story of his lewd life to a Priest with an intent to be absolved by him Non solùm attritus recipit gratiam delentem peccatum tanquam per virtutem meriti de congruo seâ—â—on habens talem actum qui sufficiat ad meritum de congruo sed tamen habens voluntatem suscipiendi sacramentum Ecclesiae sine obice peccati actualiter in facto vel in voluntate inhaerentis suscipit non ex merito sed ex pacto divino effectum istius sacramenti Scotus lib. 4. dist 14. there is required no more to be set free from sin the Sacrament of Penance will supply all other defects and confer this benefit mero motu of its own accord without any good disposition or desert of the Receiver insomuch that he need to put his ghostly Father to no farther trouble than this Speak the word only and I shall be healed By this new fetch the Sacrament of Penance is available without Repentance Confession without Contrition and sin forgiven which is not forsaken An opinion saith Gabriel much to be esteemed if it were laid upon the foundation of the Scriptures and holy Fathers Ista opinio esset valde acceptanda si haberce firmamentum Scriptura sanctorum Patrum Biel. lib. 4. dist 14. qu. 2. not 2. and no gallant
prayers Subjiciamus nos Deo ut non subditi simus peccato delictorum nostrorum memoriam recensentes tanquam opprobrium erubescamus non velut quidam gloriam praedicemus Bonum Dominum habemus qui velit donare omnibus si vis justificari fatere delictum tuum solvit enim criminum nexus verecunda confessio peccatorum Vides quid à te exigat Deus tuus vides quà remissionis pollicitatione te provocat ad confitendum Ambr. l. 2. de poen c. 6. which tears never do for the tongue doth not alway open our case fully but tears ever disclose our affections to the full To God then doth the same Doctor exhort us to disclose our sins Let us be subject unto God that we may not be subject unto sin Let us call our offences unto remembrance and be ashamed of them as a disgrace and not boast thereof as the manner of some is We have a good Lord that would pardon all If therefore thou wouldst be justified confess thy sin for a modest and shameful confession of sin loseth the bands thereof Thou seest what thy God exacteth of thee and with what a promise of forgiveness he provoketh thee unto Confession Led with this promise and invited with this call the Golden-mouthed Dr John Chrysostome exhorteth the people to resort to God onely in confession little regarding that which is made to man and leaving it as a thing indifferent as a thing to be used or not at the Penitents discretion which the most rigid of the Reformed side stick not at yea he seems at least in words to disavow it which is more than the Moderate sort of them expected or can well away with And a great Scholar but of the other side freely acknowledgeth that Chrysostome in divers places and by name in his 5. Quae à Chrysostomo tum aliis in locis tum Hom. 5. De Incomprehens Dei nat parùm commode dicta vidâ—antur ubi peccatores câ se lege negat obstringere ut hominibus sed ut uni Deo peccata fateantur D. Petavius animadv in Epiph. haer 59. p. 224. Homily of the incomprehensible nature of God hath some unsound passages denying sinners to be tyed by any law to confesse their sins unto Man but unto God onely Well let us see what it might be that is so great an eye-sore to him and men of his rank The first mention that occurreth unto me is in Lamech his case confessing the murder he committed unto his wives Hear O ye wives of Lamech c. where expressing elegantly the torture of a ragâ—ng conscience the Father sheweth there is no way but one to quiet the same He that is guilty of crying sins and would make good use and be aided by his conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tom 1. p. 139. and be drawa to confess what he hath committed and open his wound to such a Physicâ—an that would heal and not upbraid him and receive salving plaisters from him and would oâ— for with him no one beholding and declare all things diligently unto him shall easily rectifie what was amiss for the confession of a sinner is the abolishing and doing away of his transgression Now who is meant by this Physician these words following he that distinctly knoweth all thâ—ngs and again He requireth our Confession not as ignorant but knowing all things before a they were sufficiently shew and from an Homily which bears his name and title of Repentance extant in the Latin Edition of his works it is thus cited by (a) Chemnit exam Concil Trid. part 2. de confes pag. 189. Chemnitius It is not necessary to confess in the presence of witnesses let there be an inquisition made after offâ—nces in the thought let this judgment be without a witness let God onely seâ— thee confessing But let us view the Father in his own colours who taking his theme from the Confession of the Publican saith thus I beseech you alwaies to make Confession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tom 5. pag. 262 263. for I do not bring thee upon the theatre of thy fellow-servants nor do I compell thee to uncover thy sins unto men unclasp thy coâ—science before God shew forth unto him thine actions and thy wounds and intreat a medicine from him set them forth to him who will not set at naught but cure thee for albeit thou dost say nothing be knoweth all things The same words are repeated again for failing tom 6. pag. 444. which we rather point at than produce for where the Father is copious repetitions are tedious who further saith But thou are ashamed to say thou hast sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tom 2. p. 708. utter thy sins in thy daily devotions What then I do not say confesse them to thy fellow-servant for to cast them into thy teeth confesse them to God that healeth them for God is not ignorant of them though thou keep them secret So upon mention of those words in the Prophecy of Esay which in the LXXII Esay 43.26 Interpreters are thus read Declare thy sins first that thou mayst be justified he writeth thus Tell me of what art thou ashamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dom. 5. p. 258. and blushest at to confesse thy sins dost thou relate them unto man to reproch thee or dost thou confesse them to thy fellow-servant to publish them upon the stage To thy Lord to him that careth for thee to him that is kind to man-kind and to thy Physician thou dost unfold thy grief And not many lines after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. pag. 258. lin 15. I compel thee not saith God to come forth upon the open stage and to make many witnesses tell me thy sins alone in private so I will heal thy wound and free thee from pain Also the same Father upon the same subject in another place adviseth not to call our selves sinners onely but to call to mind our sins and rehearsing every one in particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tom 4. pag. 589. I say not proclaim thy self upon the Theatre nor accuse thy self in the audience of others but I counsel thee to be perswaded by the Prophet saying Reveal thy way unto the Lord. Confess thy sins unto God confess them before the Judge praying if not in thy tongue yet in thy memory And to say no more this was his Pulpit-discourse to the people of Antioch And this not onely to be marvelled at saith he that he forgiveth us our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tom 6. pag. 608. lin 10. but that he neither discloseth them nor laieth them open or maketh them manifest nor forceth us to come forth in open view to speak out our offences but commandeth us to be answerable for them to him alone and to him to make our confession These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 several flowers and far more than these are gathered from this
In Monaslerio Mekosensi antâ— mortem sonum mirabâ—lem in templo vel claustro se audire dicunt qui alicuius Religiosi mortis est nunâ—ius propterea ad confessionem omnes sono audito se preparant which tolled all the Religious each man suspecting himself to prepare themselves unto confession Whether this sound were a false noise or not is not the question for mine Author avoucheth it rather for a populous rumor then a credible report but that whereof I take notice is how upon any summons or peril of death Communem plebis opinionâ—m non fidei materiam recito Joan. Major de Gest Scotor lib. 2. cap. 12. confession was accounted a good preparation for a good end and a quiet setling of the soul and Conscience Inprimis confitendum Deo est posteà etiam Sacerdoti proptereà quòd confessio quae fit Sacerdoti in hoc nobis adminiculum praebet ut accepto salutari ab eis consilio saluberrimis poenitentiae observationibus seu mutuis orationibus peccatorum maculas diluamus Theodulp lib. de Ecclesiast observ apud B. Rhenan praef ad Tert. de poenit Theodulphus Bishop of Orleance writeth thus In the first place confession must be made unto God next unto the Priest because the confession that is made unto a Priest so far aideth us that receiving wholesome counsel from them we may by the wholesome observations of penance and by mutual prayers wash away the filth of sin Thou seest here Confession to a Priest and another reason thereof besides absolution that by his sacred advice (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. strom 2. pag. 281. the Penitent might be directed to bring forth such fruits of Repentance as may blot out the spots of his former sins And such rules of direction were called Canons penitential whereby a certain time was set down for each particular sin for the lustration and expiation thereof and Beda mentioneth that Theodorus sometimes Arch-Bishop of Canterbury composed Canons to this purpose which he calleth Peccantium judicia viz. how many years of penance belong to several sins Theodorus Archiepiscopus Peccantium judidicia quantis sc annis pro unoquoque peccato quis poenitere debeat mirabili discreta ratione describit Beda in Chron. The Penitential it self being reserved as I am informed amongst the Archiva of that great ingrosser of Antiquity Sir Rebert Cotton that Arch-Bishop in the Decrees is cited thus Confessio quae soli Deo fiâ— purgat peccata ea verò quae Sacerdoti docet qualiter purgentur ipsa peccata De poen dist 1. sect quam inquit Confession made to God alone purgeth sins but that which is made unto the Priest teacheth the means how they may be purged Hitherto we have trod the steps of Antiquity and shall now second their authority with the judgment of later Divines of best account and estimation Church of England And first of all the established doctrine of that Church whereof I am a member and from which with Gods grace shall never deviate is prescribed in the Liturgie before the administration of the holy Communion where the Miâ—â—steâ— is to exhort the people That if there be any of them which cannot quiet his own Conscience Communion Book exhortation before the receiving of the Lords supper but requireth further comfort or counsel he should come to him or some other discreet and learned Minister of God word and open his grief that he may receive such ghostly counsel advice and comfort as his Conscience may be relieved and that by the ministery of Gods word he may receive comfort and the benefit of absolution to the quieting of his conscience and avoiding of all scruple and doubtfulnesse Here is an Exhortation to Confession and that to the Minister and that of sins disquieting the conscience and that to receive absolution counsel and consolation to this end that the Conscience may be setled and the Scruple removed In the next place is the Defeâ—der of that Church who was as the Angel of the Lord to discern King James and whose memory is a sweet perfume King James whose royal words are Fateor neminem inveniri amicum aptiorem cuâ—us auâ—ibus peccata deponas quà m hominem Ecclesiasticum pium probum unde solatium percipias ex potâ—state Clavium peccatorum râ—missionem Medit. in Orat. Dom. p. 62. Edit Lat. I acknowledge that there cannot be found a more fitting friend to whose ears thou mayest commit thy sins then a Godly and an honest Church-man from whom thou mayest receive comfort and forgivenesse of sins by the power of the keys In the same place the same gracious Author hath thus written Ego cum Calvino confessionem privatam viro Ecclesiastico factam probo quâ—madmodum anteà professus sum optaremque ex animo frâ—quâ—â—tioâ—â—is esse eam â—pud nos rem citra controversiam praestantissimi usus praesertim parandis hominum animus ad sacram Synaxin â—ib p. 65. I allow with Calvin of private Confession mâ—de unto a Church-man as I professed before and wish with all my heart it were more frequented by us a thing without controversie of most excellent use but most especially to prepare mens minds for the holy Communion Aurei Pectoris verba bracteata words like apples of Gold in pictures of Silver and deserve of all the subjects to him and his flourishing progeny ever to be remembred Bishop Ridley a great and principal Agent in the reformation of the Liturgy B. Ridley Act. and Mon. edit 2. p. 17. 8. and who dipping his Rochet in his own bloud sealed the verity thereof with Martyrdome in a Letter unto West sometimes his Chaplain hath written thus Confession to the Minister which is able to instruct correct comfort and inform the weak wounded and ignorant Consciences indeed I ever thought might do much good in Christs congregation and so I assure you I think even at this day Reverend and ever to be reverenced Bishop Andrews B. Andrews Serm. 4. before K. James upon Whitsunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun and Apollo of Divines preached thus He that shall minister comfort and advice soundly unto us had need to be familiarly acquainted with the state of our souls To go to a Lawyers reading and to hear it serves us not for our worldly doubts nor to hear the Physick Lecture for the complaints of our Bodies No we call them to us we question with them in particular we have private conference about our estates onely sor our soul affairs it is enough to take our directions in open Churches and there delivered in gross private conference we endure not we need not One we must have to know throughly the state of our lands and goods one we must have entirely acquainted with the state of our body in our souls it holdeth not I say no more it were good it did Good indeed if it seemed good to
nempe ut ad se sublevandun privatâ confessione apud suum pastorem utatur ac ad solatia sibi adbibenda privatam ejus operam imploret cujus officium est publicè privatim populum Dei Evangelicâ doctrinâ consolari Calvin Instit lib. 3. cap. 4. Sect. 12. leaving the choise free of any we shall think meetest within the fold of the Church yet because the Pastors usually are deemed more fit than others therefore are they to be chosen above others I say to be preferred before others because they are designed by the Lord to the calling of the Ministery from whose lips we receive instructions to subdue and correct our faults and consolation upon assurance of pardon Let every believer then remember that it is his duty that if he stand so inwardly prick'd and afflicted with the sense of his sins that he cannot deliver himself without help from without not to neglect that remedy which is offered by God unto him namely for to ease himself that he make use of private Confession to his Pastor and implore his assistance that he may take some comfort whose office it is both privately and publickly to comfort the people of God with the doctrine of the Gospel Zanchy beats the same path with Calvin for after he had shewed what confession of sins is and to what end it is made unto the Minister reflecting upon those words of Saint James writeth thus Although in a proper sense it seemeth our infirmities may be detected to any person whatsoever be he Priest or not thereby to relieve our selves with mutual help and comfort Licèt propriè sentire videatur ul nostras infirmitates alter alteri communicantes quicunque ille sit Sacerdos vel non consilio consolatione mutua nos juvemus tamen quia Pastores Ecclesiae prae aliis idonei sunt ut plurimùm praeter hoc habent etiam ministerium absolvendi ideò hos potissimùm nobis deligendos jubet Apostolus immò ad hoc nobis à Patre nostro Deo ordinati instituti sunt Ministri verbi Sacramentorum ut quotiescunque conscientia nostra peccatis afflictatur permitur consolationéque peccatorum remissione indiget ad ipsos tanquam praesentes Christi legatos mandato reconciliationis praeditos recurramus cis tanquam Christo ipsi corda nostra aperiamus peccata confiteamur infirmitates nostras detegamus petamusque tanquam à Christo ipso consolationem consilium absolutionem in nomine Christi illis enim dixit Christus potestatem absolvendi tradens Ioan. 20. Accipite S. Spiritum c. Matth. 18. Quaecunque ligaveritis c. Zanch. compend loc Theolog Neustadii 1598. pag. 459 460. yet because the Pastors of the Church are for the most part the fittest men and moreover have the Ministery of absolution therefore the Apostle commandeth us to make choise of them especially Yea to this end are they ordained and instituted by God our Father Ministers of the word and Sacraments that so often as our Conscience shall be troubled over-pressed with sin or need comfort and forgiveness we might have recourse unto them as Ambassadors of Christ and having the mandat of reconciliation To them let us open our hearts as unto Christ himself let us confess our sins let us detect our infirmities and let us crave from them as from Christ himself consolation and counsel and in the name of Christ absolution for to them hath Christ said John 20. Receive the holy Ghost c. And Matth. 18. whatsoever you shall bind on earth shall be bound in heaven c. And so thou seest good Reader this assertion compassed about with a great cloud of witnesses Heb. 12.1 CHAP. VII Concerning the institution necessity and extent of Confession and is divided into three Sections HItherto have we cleared certain positive truths concerning confession of sins approved by the suffrages and general vote of all or the most principal of all Divines viz. 1. That sins ought to be confessed and ever acknowledged unto God because he ever is offended and alwayes able and ready to pardon 2. Next unto Man also by way of Reconciliation when he is wronged and by way of recognition when he is able and willing with discreet words like apples of gold to counsel and comfort wounded spirits 3. And amongst men to the Priests and Ministers who by their place and function are Instruments of Reconciliation God having so appointed that by them a penitent should receive news of pardon and restored favour And here my labour might have ceased there being enough in these positions for a Christians practice and a Penitents relief And here the Period should have been had not the Envious and superstitious Man mingled these truths with tares I say not whiles the husband-men the Ancient Fathers of the Church slept but rather after such time as they fell asleep in the Lord abuses privily crept in Confession being carried privately and closely of such consequence as have welnigh brought the duty it self out of Credit at least altogether out of practice and have caused the same to be laid by for many years that it is hard to say whether the neglect thereof for the adjacent Superstition hath not been more prejudicial to the growth of grace in the Church of God than the usage thereof could have been together with the superstition Matth. 13.30 And whether the Labourers had not done better to have suffered both to grow together and to have reprieved the Felonious Mother for the Infants sake in the womb than by signifying their dislike so highly of the abuses to permit the discipline it self to be abolished But now if that rust may be filed off and if the pure juyce of the grape may be defecated from the dregs of corruption there can be no reason given why the duty should not again take place and be restored to its wonted practice The wisdome of the Correctors appearing in the discreet parting of the matter it self from the abuse Il fault distinguer entre la chose la corruption qui la suit laquelle il saudra retrancher laissant la chose mesme non la prohiber Da. Buchanan L'histoire de la Conscience p. 123. and in restoring the same to its former place and lustre my poor thoughts have ever esteemed of them for poor Reformers that shall weed up both tares and wheat together like such indiscreet Zelots that pull down Churches because formerly abused against Christs example who chased forth the Buyers and Sellers without any speech of the destruction of the Temple an even and just hand must be carried by such as take that office upon them lest pious ordinances be swept away in the mass and rubbage of pretended superstition And I think I may say or Confession now in use in the Church of Rome as Aristobulus Cassandraeus did of a fountaine at Miletum which the inhabitants called Achilleium whereof the water which streamed
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
is engendered this way is more than evident for who hath not heard of that of the Apostle Fide ex auditu Acts 4.4 And many of them which heard the word believed the increase and addition made daily to the Church was by the Apostles planting and watering 't is true the efficacy is from God for neither is he that plâ—nteth any thing nor he that watereth but God that giveth the increase His the seed is the Minister is but the sower or rather the hopper where it is deposited and as the seed is his so is the blessing and increase the Priest concurring as a servant in this Spiritual husbandry it pleased God by the foolishness of preaching as the world accounted it to save them that believe 1 Cor. 1.21 Conclude we with Pacianus Nunquam Deus non poenitenti comminaretur nisi ignosceret poenitenti solus hoc inquit Deus poterit verum est sâ—â—i quod per Sacerdotes suos facit illius potestas est Pacian ad Sympron Epist 1. God would never threaten the impenitent except he were minded to pardon the Penitent But it will be said God onely can do this very true but that which he doâ—h by his Priests is his power And to these two heads of disposition and application the more ancient Schoolmen limited the power of absolution preaching forgiveness not directly Sacerdotes dimittunt ostendendo manifestando habent se ad modum demonstrantis non directè sed dispositivè ea adhibentes per quae Dâ—us dimittit peccata dat gratiam and from themselves but as disposing thereunto exhibiting those means by which God conferreth grace and forgiveth sin By the Word and Sacraments doth the Priest dispose and prepare sinners for repentance thereby to make them capable of forgiveness and doth actually apply unto such as are so disposed absolution and forgiveness first chafing and preparing the wax to receive the seal and when their hearts are lâ—ke wax mâ—lted in the midst of their bowels Psal 22.14 as saith the Psalmist then as Officers they put a seal to the diploma of their pardon and absolution in the name of Christ actually absolving them so far as their Ministerial power can extend them I say qui non ponunt obicem that hinder not by unbelief or impenitency So the Minister in the first place disposeth to repentance and then applieth pardon to them that repent and as it appeared in Davids case upon whom the reproofs discharged by Nathan fell like claps of thunder the King thereupon truly humbled to repentance 2 Sam. 12.13 breaks forth into tears and confession which Nathan apprehending comforts him with the sweet news of pardon and absolution And this is all we can safely afford unto the Priest whose care must be not to exceed his instructions and to take that which is his own and to go his way Thou wilt say the words of his Commission give him further and more ample authority wherein the Priest hath power not to apply meerly but to absolve not to bear witness but to bind and so farr that Heaven shall not onely ratifie and confirm but second and answer his definitive resolves upon which surmise Hilary thus addresseth himself to Saint Peter O blessed Porter of heaven O Beate Coeli janitor cuâ—us arbitrio claves aeterni aditûs traduntur cujus terrestre judicium praeâ—udicata authoritas sit in coelo ut quae in teâ—ris aut ligata sunt aut soluta statuti ejusdem conditionem obtineant in coelo Hilar. Can. 16. in Matth. to whose disposing the keys of that eternal entrance are delivered whose judgment upon earth doth prejudicate that authority which is in heaven that whatsoever is bound or loosed upon earth the same statute should be of force in heaven also And Chrosostome affirmeth the Priests throne to be founded in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tom 5. p. 152. and he that averreth the same is the very king of heaven himself saying whatsoever ye shall bind on earth c. what can compare or be equal with this honour heaven takes the principality or beginning of judgment from earth The Lord followeth his servant and look what the servant judgeth below the Lord confirmeth above For the clearing of these evidences there are three points to be debated 1. If the Priest can be said to be an author or doer of absolution 2. How and when his sentence is ratified in heaven 3. And then how and in what sense these Fathers can rightly affirme and which the words of Christ seem to import The Priests censure on earth to have the precedency and to take place of heaven and to these the resolutions succinctly follow 1. To the first we affirme that the Priest doth discharge his function Priests absolve Operativè not onely declaratively as a Messenger but operatively as a causer and procurer of absolution but a Causer after his kind because he laboureth in the work of the Ministery such as take pains in planting and watering the Lords husbandry are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.9 labourers together with God And as the Apostle styles himself a Father to the Corinthians 1 Cor. 4.15 and that he begat them in Christ Jesus through the Gospel though in the adoption of sons the seed be immortal and the quickner thereof the holy Spirit 1 Tim. 4.16 and as Timothy by his doctrine is said to save himself and them that hear him whereas salvation is from the Lord So are the Priests said to absolve as instruments ordained by God to work faith and repentance for the procurement thereof Revel 16.1 for as in the binding part of their Ministery they are like the Angels in the Apocalypse which pour out the vials of the wrath of God upon earth (a) 2 Cor. 10.6 having vengeance ready against all disobedience and a charge from God to deliver up unto Satan yet are they not the Avengers for to God vengeance belongeth but the inflicters thereof for unto the Priests the execution apperâ—aineth And in the Levitical Law which concerneth the Leprosie by so many of the Ancient made a type of the pollution of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII Levit. 13.6 vers 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII we read the Priest shall cleanse him and the Priest shall pollute him and the Priest polluting shall pollute him where we translate the Priest shall pronounce him clean and the Priest shall pronounce him utterly unclean for the Priest was not the author of that pollution Haud dubium quin Sacerdos non quò contaminationis author sit sed quò ostendat eum contaminatum qui priùs mundus plurimis videbatur Hieron lib. 7. in Esay c. 23. neither making him that had the Leprosie unclean or him clean that was cleared thereof but onely declared him to be polluted saith Saint Hierom who before seemed unto many to
have been clean Now because Ministerial and subordinate causes work in the power and strength of the superiour and principal the effect ofttimes is ascribed unto them who have the least finger in the business and thus much to the first point For the second the Priests sentence on earth is onely at such times ratified in heaven Non sequitur Deus Ecclesiae judicium quae per surreptioneÌ„ ignorantiam saepè judicat Lomb. l. 4. dist 18. when it proceeds according to heavenly directions God leaving such judgments in the Church gained by surreption or ignorance unto themselves It being a received maxim that as the Judge of all the world cannot do otherwise but right no more can or will he approve of any censure but what is just and righteous that of Saint Augustine being true in this case also that thing cannot be unjust wherewiâ—h the just God is pleased Injustum esse non potest quod placuit justo Aug. Qui scit illum intelligere potest non ni si grande aliquod bonum à Nerone damnatum Tertul. Apologet. c. 5. And as the most ancient and learned of the Latin Fathers said of Nero The man that hath any knowledge of him cannot but understand that it was some great good that Nero condemned So contrarywise those to whom the justice and goodness of God is known cannot be ignorant but that the cause must of necessity be good and just which he approveth and bad withall which he distasteth Either suppose then the Priests sentence on earth to proceed alwayes according to equity else not alwayes to be ratified in heaven In the third doubt there sticks a little difficulty how binding and loosing on earth can precede and go before that which is in heaven for those Fathers cannot be ignorant whose Deputy the Priest is and by virtue of whose commission he proceedeth That God absolveth upon contrition of the heart Non solùm piissimû dispensatione Leprosi antequam ad Sacerdotes venirent in via mundati sunt ut ipsi mundatorem suum cognoscerent Sacerdotes nihil horum mundationi se contulisse sentirent juxta verò spiritualem intelligentiam Leprosi antequam ad Sacerdotes veniant mundantur quia non Sacerdotes sed Deus peccata dimittit Haymo Dominic 14. post Penrecost pag. 401. and where contrition is not the Priest absolveth but in vain That as the Lepers were cleansed in the way in going to shew themselves unto the Priests so sin is no sooner repented of but instantly the sinner by God is pardoned how can then this Ministerial absolution take place of that powerful one of God Omnes concedunt quòd per contritionem veram sufficientem peccatum remittitur sine Sacramento in actu Gabriel l. 4. dist 14. Quaest 2. For answer whereunto these conditions must be premised 1. The sinner that stands in need of Priestly absolution hath his conscience perplexed and not quieted 2. The sinner before the Priest hath done his office conceiveth hope onely of pardon from God but no full assurance But 3. upon the Priests application of mercy from the word of God he receiveth comfort his conscience is quieted and be rests assured of forgiveness And to these we must premise again for our better understanding that many persons are members of Christ in election onely as Paul before his conversion 2. Many in election and preparation as Saint Augustine a Catechumen Membrum Christi 3. 1 praedestinatione 2 praeparatione 3 concorporatione Rich. de Clav. c. 20. Corde credens devotione fervens ad baptisma festinavit believing in his heart and fervent in devotion he made haste to be baptized 3. And many in election preparation and admission as reconciled penitents by ablution and absolution This priority then is not in respect of Gods election or preparation for mercy but in respect of the actuall and complete admission of the Penitent into his grace and his sensible remonstrance thereof for as the Divine purpose to save a Penitent was from eternity so to remit his sins also but in respect of the sinners first feeling and apprehension of mercy Gods goodness intended unto him by the Priests Ministery being reduced into the outward act Forgiveness may be first resolved upon in heaven but first felt and apprehended on earth When we were enemies we were reconciled to God Rom. 5.10 saith the Apostle who was himself a Persecutor and yet reconciled to God and by him whom he then persecuted quoad veritatem but he reaped not the fruit thereof was not sensible of this reconciliation quoad patefactionem salutarem â—jus communicationem in respect of the manifestation and saving communication thereof till his Conversion Now in regard a thing is said first to be when it is first taken notice of so a Penitent is then said to be first absolved when the Priest maketh known the benefit and the sinner groweth first sensible and communicateth thereof which because a sinner upon earth first apprehendeth and God in his heavenly word alloweth of that apprehension it remaineth that in this sense those sayings of the Fathers are to be allowed of and thus much for the clearing of those doubts The premisses considered the distinction is easily made betwixt the power of absolution which God exerciseth by himself and by his servant for from God is the Primitive and original power the Apostles power is meerly derived that in God Soveraign this in the Apostles dependent Ministri peccata remittunt non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him onely absolute in them delegate in him imperial in them Ministerial Nor do the Bishops and Clergie forgive sins by any absolute power of their own for so onely Christ their Master forgiveth but ministerially as the servants of Christ and Stewards to whose fidelity their Lord and Master hath committed his keys and that is Pract. of Piety pag. 758. when they do declare and pronounce either privately or publickly by the word of God what bindeth what looseth and the mercies of God to penitent sinners and his judgments to impenitent and obstinate persons They then do remit sins because Christ by their Ministery remitteth sins as Chrâ—st by his Disciples loosed Lazarus John 11.44 And the Ancients have made the raising and loosing of Lazarus and the cleansing and admitting of the Lepers into the Camp a Type of the power residing in God and of the authority he hath given unto man And as Christ by his power made Lazarus alive and the Apostles onely loosing his bonds set him free so it is the grace of God which revives and justifies a sinner The Priests publishing his liberty whom the son of man hath made free In like manner the cleansing of the Lepers was Gods doing the Priest serving onely to discern what God hath already done and to pronounce the same Richardus herein saith well though not alwayes well Distinguamus diligenter quid Dominus
the order for the visitation of the sick the said particular absolution being read his Majesty exceedingly well approved it adding that it was Apostolicall and a very good Ordinance in that it was given in the name of Christ to one that desired it upon the clearing of his conscience And herein the English Church is associated by her sister Churches of the Reformation The Augustan Confession The Church ought to impart absolution unto such as have recourse unto repentance Ecclesia redeuntibus ad poenitentiam impertire absolutionem debeat Harm Confes S. 8. quòd absolutio privata in Ecclesiis retinenda sit Ib. art 12. and that private absolution is to be retained in the Churches Absolutionem ex potestate Clavium remissione peccatorum per Ministerium Evangelii à Christo institutum singuli expetere possint à Deo suo consequi se sciant quando haec à Ministris eis praestantur accipere ab his tanquam rem à Deo ad commodandum ipsis salutariter inserviendum institutam cum siducia debeant remissione peccatorum sine dubitatione frui secundum verbum Domini Cui peccata remiseris remittuntur Harmon Confes c. 5. The Church of Bohemia All persons may specially crave absolution from the power of the keys through the Ministery of the Gospel instituted by Christ and may know for certain that they obtain the same from their God And when it is performed by the Minister unto them they ought to receive it at their hands with confidence as a thing instituted by God and serving for their profit and salvation thereby enjoying beyond all question forgiveness of sin according to the word of the Lord whose sins thou forgivest they are forgiven And the Saxon Church We affirme the rite of private absolution to be retained in the Church Affirmamus ritum privatae absolutionis in Ecclesia retinendum esse constanter retinemus propter multas graves causas de hac fide commonefacere nos absolutio debet eam confirmaâ—e sicut confirmabatur David audita absolutione Dominus abstulit peccatum tuum ità tu scias vocâ—m Evangelii tibi quoque annunciare remissionem quae in absolutione tibi nominatim proponitur non fingas nihil ad te pertinere Evangelium sed scias ideò editum esse ut hoc modo salventur homines side amplectentes Evangelium mandatum Dei aeternum immotuÌ„m esse ut ei credas Art 16. and we for many weighty causes constantly retaine the same Of this belief absolution ought to admonish us and to confirm the same as David was upon the hearing of his absolution The Lord hath taken away thy sin so mayest thou perceive the voice of the Gospel to declare unto thee also forgiveness which by name is proposed unto thee in absolution Thou mayest not feign the Gospel to appertain nothing unto thee but know that it is therefore set forth that by this meant men by faith imbracing the Gospel may be saved and Gods commandment abiding for ever and never to be removed that thou mayest believe the same So the Transmarine Churches herein lend us the right hand of fellowship And thus much for the power of loosing Binding thâ— other part of their office and power is in binding For the Lord saith Ambrose hath given the like power in binding as in loosing Dominus par jus solvendi voluit esse ligandi qui utrumque pari conditione permisit ergo qui solvendi jus non habet nec ligandi habet Ambr. l. 1. de poen c. 3. and hath granted the same upon the like condiâ—ion therefore he that hath not the power of absolution hath not the power of ligation Thereby the Father refuting the Novatians Hereticks of his time and of whom we shall hear some news anon that arrogated unto themselves the power of binding but not of loosing and affirmed the Church to have power to cast out a sinner but not to call in a Penitent Ligandi facultas mandatum Evangelii Ministris datur quanquâ—m notandum est hoc Evangelio esse accidentale quasi praeter naturam Calvin harm in Matth. 16. whereas both these properties are belonging to one key The Church is armed with this power though loth to strike and never but in the case of necessity the inâ—quity of men forcing her to use this weapon it being not so natural to the Gospel but accidental onely to lock up sinners in their offences And having in a readiness to revenge all disobedience saith the Apostle when your obedience is fulfilled 2 Cor. 10.6 q d. Revenged of the false Apostles we could be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in 2 Cor. 10 p 400. and would but for that you which are obedient are mingled with them we forbear lest some strokes might fall upon you also Where note that this key is turned upon the disobedient onely and often respited for their sake who are obedient This power of binding being rather privative than positive for the guilt of sin binds the sinner over unto punishment and the Priest is said to bind when be finds no cause to loose those bonds Insomuch that whether you respect the private exercise of these keys upon private notice of a sinners state or the publick practick thereof in the Censures of the Church the Ministerial power of binding is declarative onely or applying Gods threats generally expressed in his Law upon refractory transgressors So upon the point the Priest is said to bind when he looseth not and as induration of the heart blinding of the eyes stopping of the ears c. are not to be understood of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc Orat. fid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 127. Graecè as effecting and working the same but permitting and dispensing therewith onely It being the usual guise of the Scripture to call the permission of God his effect and operation So the Priest is said to bind when he permitteth onely and that upon just cause the sinner to remain in the same pickle he found him And as Henâ—y the VIII King of England is reckoned of for the Founder of Christs-Church in Oxford because he let it stand In that sense do Priests bind leaving obstinate sinners standing upon the same termes they formerly did in a fearfull expectation of Judgment except Repentance come betwixt that we need not make any longer stay upon this subject The handling of this part viz. the power of the keys in binding and loosing so at large shall excuse the brevity of that which followeth to be considered in the other parts and members of this promise SECT II. The Contents Peter seised of the keys to the use of the Church Power of absolution conferred and confined unto Priests Laicks using the same not in case of office but necessity and where they are the parties grieved Bonds of the soul and sin onely loosed
infallible in pardoning the sentence of the Priest is then in force when grounded upon Gods word and treads the footsteps of the Judge eternal whatsoever sins ye remit that is after the form of the Church Quorum remiseritis peccata scilicet in forma Ecclesiae clave non errante remittuntur Bonav in Joan. 29. p. 20. Tom. 1. p. 417. Mogunt 1609. and not with an erring key are remitted saith their Serâ—phical Bâ—naventure and Lyra limits the confirmation to just proceedings on earth Hoc tamen intelligendum est quando judicium Ecclesiae divino judicio conformatur Lyra in Joan â—0 sins are remitted and retained in heaven when the judgment of the Church is conformable to Divine judgment Supposito hîc in terra debito usu clavis Deus illud approbat in coelis aliter non Idem in Matth. cap. 16. And again Vpon supposition of the true use of the keys God approves thereof in heaven otherwise not And these Caveats need not be entred if the Priest could not mistake herein And Richardâ—â— observing the words that they are not whatsoever thou hast a will to bind on earth Non dicit quodcunque volueris ligare sed quodcunque ligaveris Ligat itaque absolvit sacerdotis sententia justa neutrum verò Sacerdotis sententia injusta Rich. de Clavibus cap. 11. but whatsoever thou shalt bind deduceth from thence that it lies not in the Priests pleasure to bind whom he thinks good but as he finds just cause and concludeth A just sentence from the Priest bindeth and looseth whereas the unjust sentence of the Priest is a meer nullity The Schoolmen are seconded by the Canonists As the Minister or instrument hath no efficacy in operation but as moved by the principal Agent Sicut Minister instrumentum non habet efficaciam in agendo nisi secundum quod moventur à Principali Agente sic Sacerdos cùm operatur per istas claves instrumentaliter si utitur istis clavibus secundum proprium arbitrium dimittens rectitudinem divinae monitionis peccat Sum. Angel verb. Claves nu 4. So the Priest who worketh by those keyes instrumentally If he use these keys after his own appetite and shall omit the just monition of God sinneth saith one of that rank and another much to that purpose It is not lawful for the Priest to use the keys as he please Sacerdoti non licet his clavibus uti pro libito suae voluntatis quia cùm operetur ut instrumentum Dei divinam motionem sequi debet aliter peccat Barthol Armill aur verb. Claves n. 6. for seeing he worketh as an instrument of God he ought to follow the divine motion else he is out Now what need these Cautions and restrictions that the Priest must be directed by divine monitions if this instrument were infallibly moved by the virtue of the first agent and that advise to follow the divine motion if the keys in his hand were ever and undoubtedly swayed to the right wards These prescriptions are jealous of some eccentricities in the motion of these inferiour orbs and of some tamperings in these lower keys This unanimous consent of School-men and Canonists in this point whether it proceed from the beams of Divine truth or for that they would not throw open the Popes prerogative in Common whom they hold onely to be infallible I cannot say But it may safely be concluded Absolution to be then onely in force when matters are carried with right judgment and no errour committed in the use of the keys 3. Absolution declarative The third property that Absolution from the Priest is declaratory that is not absolving so much as pronouncing a Penitent from God to be absolved As the two Apostles having healed the lame man and the people filled with wonder and amazement had recourse unto them to do them honour they professed that it was not their power and holiness that had made that man whole but that the name of Christ Acts 2.10 12 16. through faith in his name had made that man strong as very shie and fearful of Sacriledge in concealing the theft of Divine honours which the peoples opinion had stollen for them So it is not the holiness or power of the Priest and Minister that remitteth sin but God in the Name and Faith of Christ Jesus The Priest is an Herald making intimation thereof his absolution is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own right pardoning but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrative onely as a special officer of the King of mercy And as Gemini an old Astronomer delivered of the constellations in heaven that they are not the causes of rain winds tempests c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genimi Isag Astron p. 36. apud Petavii ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But because observation found such accidents usually coming to pass upon the Cosmical and Acronical rising and setting of such asterismes such effects were ascribed unto them whereas they were not causes thereof but indications giving notice that the times and seasons were now come when such effects come to pass That which the Priest doth is to dispose the Penitent and by the word upon probable signs of sorrow to absolve him which absolution is not a proper act of forgiveness of sin no more then he that brings the Princes pardon can be said to pardon the Delinquent nor hath it any direct necessary or Physical influence in forgiveness of sin but he is onely causa moralis seu concilians whereupon God is said to pardon the Penitent when he seeth him humbled And as a Messenger of the Princes pardon is a mean whereby the prisoner is actually discharged and causa sine qua non a cause without whose message by him deliverâ—d the offender had been still a captive and perhaps executed So oftentimes the Minister is a cause though not of pardoning yet of freeing the sinner and though not of remission yet of the sense and feeling thereof by applying the mercy of God without which the poor sinner might peradventure have been swallowed up of grief Although then the Priests absolution be declarative yet it is not so jejune and leaden as many therefore imagine the same to be for what else are all Juridical sentences determinations and judgments in all kind of laws but the application of a point in law to a matter in fact and a declaration what the thing questioned then is in law and what justice either assertive or vindictivs belongeth thereunto Now because the Judge is nothing else but the speaking law and his judgment an applied declaration thereof shall his sentence be therefore infirm because he judgeth according to law or shall the Priests absolution be the less respected because it is grounded upon Gods word denounced in his Lords name and applied by his special direction The place wherein they serve is a Stewards place and the Apostle telleth them 1 Cor. 4.2 that it is
Greg. And hence it comes to pass that the Fathers erect thrones for these Presbyters making them Judges and honouring their resolves as solemn judgments Saint Austin expounds the thrones Rev. 20.4 and those that sate thereon and the judgment given unto them in the Revelation Non hoc putandum est de ultimo judicio dici sed sedes Praepositorum ipsi praepositi intelligendi sunt per quos ecclesiae nunc gubernatur Judicium autem datum nullum melaâ—is accipiendum quà m id quod dictum est Quaecunque ligaveritis c. undè Apostolus Quid enim inquit mihi est de his qui foris sunt judicare nonne de his qui intus sunt vos judicatis Aug. lib. 20. de Civit. Dei cap. 9. not of the last judgment But the seats of the Rulers and the Rulers themselves are understood to be those by whom the Church is now goveâ—ned And the judgment given unto them cannot be taken better than of that which is spoken whose sins soever ye remit c. and the Apostle what have I to do to judge those that are without and do not you judge of those that are within And Saint Chrysostome extols the same far above the glittering pomp of earthly Tribunals Although the Kings Throne seem unto us majestical for the precious stones dazling therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 5. p. 152. and the gold wherewith it is beset But withall the administration of earthly things alone comes under the jurisdiction thereof and further authority it hath not whereas the Priests throne is seated in heaven and matters thence are turned over to their decision And Saint Hierome having the keys of the kingdome of heaven they judge after a sort before the day of judgment Qui claves Regni coelorum habentes quodammodo ante diem judicii judicant Hierom. ad Heliod And Saint Gregory Behold they are not onely secured on their own behalf Ecce non solum de semetipsis securi sunt sed etiam alienae oblâ—gatâ—onis potestatem relaxationis accipiunt principatumque superni judicii sortiuntur ut vice Dei quibusdam peccata retineant quibusdam râ—laxent Greg. supâ—à but receive the power of loosing the bonds from others and obtain a principality of judgment from above that they may in Gods stead retain the sins of some and release the sins of others Either then we must ascribe judgment to the Priests in the Ministery of the keys or else afford but little in this behalf to these Doctors Judges sure they are if these Ancient worthies have any judgment 3. The exercise of the keys We are now come to the exercise of this power which is indeed the very life thereof and this practice is spiritual as the weapons of our warfare are containing the means in the discreet use and application whereof God forgiveth sin and his Minister giveth notice of that forgiveness Dr Field of the Church Book 5. chap. 22. pag. 104. London 1610. Now there are four things in the hand of the Minister as a great Divine of our Church noteth the Word Prayer Sacraments and Discipline by the word of Doctrine he frameth winneth and perswadeth the sinner to repentance and conversion seeking and procuring remission from God By Prayer he seeketh and obtaineth it for the sinner By the Sacraments he instrumentally maketh him partaker as well of the grace of remission as of conversion and by the power of the discipline he doth by way of authority punish evil doers and remit or diminish the punishments he inflicteth according as the Condition of the party may seem to require Thus that judicious man hath reduced the practick of the keys unto four heads and we receiving this method from him shall open them more particularly The first is the word of Reconciliation 1. By the Word and consisteth in the preaching and due applying thereof and the Ministery thereof doth the Apostle specially place as a powerful ordinance 2 Cor. 5.18 whereby a sinner is cleansed from his iniquity Now are ye clean through the word I have spoken unto you whereupon Aquinas observeth God to have given us the virtue Dedisse virtutem inspirasse in cordibus nostris ut annuntiemus mundo hanc reconciliationem esse sactam per Christum Aquin. in 2 Cor. 5. and to have inspired into our hearts that we should declare unto the world this reconciliation to have been made by Christ Therefore it is called 1. the word of salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2.15 Acts 13.26 2. and the word of his grace Acts 14.3 and the word of promise Rom 9.9 and the word of reconciliation 2 Cor. 5.19 and the word of faith which we preach Rom. 10.8 Insomuch that when Timothy shall rightly divide the word of truth that is promises to whom promises belong and judgment to whom judgment appertaineth and that by preaching of the word instantly 2 Tim. 4.2 and applying the same by way of reproof and exhortation or by private admonition therein he doth the work of an Evangelist and maketh good proof of his Ministery Solvunt eos Apostoli sermone Dei testimoniis Scripturarum exhortanone virtutum Hieron Lib. 6. Comment in Es 14. After this manner did the Apostles loose the cords of sin by the word of God saith Hierome by the testimony of the Scriptures Remittuntur peccata per Dei verbum cujus Levites interpres quidam executor est Ambr. and by exhortations unto virtue And Saint Ambrose sins are remitted by the word of God whereof the Levite was an Interpreter and a kind of Executor And in this sense the Apology of the Church of England acknowledgeth the power of binding and loosing Ministris à Christo datam esse ligandi solvendi aperiendi claudendi potestatem solvendi quidem munus in eo situm esse ut Minister dejectis animis verè resipiscentibus per Evangelii praedicationem merita Christi absolutionem offerat certam peccatorum condonationem ac spem salutis aeternae denunciet c. Apol. Eccles Anglic. of opening and shutting to have been given by Christ unto the Ministers and the power of loosing to consist herein when the Minister by the preaching of the Gospel shall tender the merits of Christ and absolution to dejected spirits and truly penitent and shall denounce unto them an assured pardon of their sins and hope of eternal salvation Luke 11.52 This is that key of knowledge mentioned by our Saviour Matth. 23.13 And as the Jewish Scribes were by him justly reprehended for shutting up the kingdome of heaven against men by their wicked and adulterine expositions of the Law folding up the prophesies lest the people should read Christ therein and believe maliciously detaining the key of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl in Luc. 11. and not opening the Gates of the Law that
is the obscurity thereof as Theophylact noteth So the good Scribes praise in the Gospel is to open to his hearers by preaching of the word the door of faith Acts 14.26 unlocking as it were the kingdome of heaven unto them by giving knowledge of salvation unto his people by the remission of sins Luke 1.77 79. to give light unto them that sit in darkness and in the shadow of death and to guide our feet into the way of peace for to whom doctrine and instruction is committed that man hath the key of knowledge saith Theophylact. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl suprà The key of knowledge is the authority of teaching saith Lyra by which the true understanding lying inwardly hid ought to be opened Clavis Scientiae est authoritas docendi per quam debet intellectus latens interiùs aperiri ipsi è contrario claudebant perversè interpretando Lyra in Luc. 11. and they on the contrary did shut it up by perverse interpretation Upon the point then to shut up the kingdome of heaven is to handle the word of God deceitfully or not at all and Christs woe unto you Lawyers which take away the key of knowledge is equivalent with Saint Pauls woe unto me if I preach not the Gospel And this key is truly turned when the word is duly applied The next means ordained by God for procuring remission of sins 2. Prayer and wherein the Minister doth exercise his function is Prayer Jam. 5.14 15. Is any sick amongst you saith Saint James let him call for the Elders of the Church and let them pray over him anointing him with oyl in the Name of the Lord. And the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins they shall be forgiven him And as the chains fell off from Peters hands upon the prayers and intercessions of the Church Acts 12.6 so the Angel of the Covenant toucheth a Penitents soul and the bonds of sin are released upon the prayers of the Presbyters Saint Chrysostome informes us that Priests do not onely exercise this power of forgiveness of sins when they beget us again in Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. pag. 17. but after the administration thereof that power of remitting sins continueth in them and for proof of that continuance he alleageth that former passage of Saint James and thereupon inferreth that Priests forgive sins not by teaching and admonishing onely but by helping us with their prayers Aug. de Bapt. contr Donat. l. 3. c. 17 18. And Saint Augustine maketh this one special way whereby the power of the keys is exercised in remitting sins and to this end he adviseth offenders to do publick Penance that the Church may pray for them Agite poenitentiam qualis agitur in Ecclesia ut oret pro vobis Ecclesia Aug. hom 49. ex 50. and impart the benefit of absolution unto them and that which hath already been alleged from Leo Qui pro delictis Poenitentium precator accedit Leo in fine Epist 80. ad Episcop Campan that confession of sin is to be tendred to the Priest who cometh in as an intreater for the sins of the Penitent And that of Ambrose but lately quoted The Priests intreat Isti rogant Divinitas donat humanum enim est obsequium sed munificentia supernae est potestatis Ambr. de S. Spiritu l. 3.19 but the Deity bestoweth the service is from man but the bounty from an higher power And his reason is sound because it is the Holy Ghost onely that forgiveth sins by their function and none can send the Holy Ghost but God and stand he doth not at the Priests command but intreaty In the Schools two not of the meanest rank Alexander Halensis and Bonaventure are clear of opinion Alex. Hal. in sum part 4. Qu. 21. memb 1. that the power of the keys extendeth to remission of sins by way of intercession onely and deprecation not by imparting any immediate absolution whereof the later giveth reasons why the form thereof is deprecative and indicative Secundum quod ascendit habet se per modum inferioris supplâ—cantis secundum quod descendit per modum superioris judicantis secundum primum modum potest gratiam impetrare ad hoc est idoneus secundum posteriorum modum potest Ecclesiae reconciliaâ—e ideò in signum hujus in forma absolutionis praemittitur oratio per modum deprecativum subjungitur absolutio per modum indicativum deprecatio gratiam impetrat absolutio gratiam supponit Bonav l. 4. d. 18. art 2. Qu. 1. for that by the former he looketh upward and ascendeth unto God by prayer and as a suppliant obtaineth grace and pardon by the second he reconcileth to the Church and for a sign and demonstration hereof to the form of absolution there is prayer premised by way of request then followeth the absolution it self by way of recognition the prayer begging for grace and the absolution supposing the same to be obtained And the ancient method or form of Divine Service observed in the absolving of a person excommunicate was first to repeat a Psalme or say the Lords Prayer Primò dicat aliquem Psalmum seu orationem Dominicam secundò dicat Salvum fac servum tuum Deus meus sperantem in te Vers Domine exaudi orationem meam Resp Et Clamor meus ad te veniat Vers Dominus vobiscum Râ—sp Et cum Spiritu tuo Oratio Deus cui proprium est misereri semper parcere suscipe deprecationem nostram ut hunc famulum tuum quem excommunicationis catena constringit miseratio tuae pietatis absolvat per Christum Dominum nostrum Dein dicat Ego te absolvo c. Sum. Angel verb. absolutio 3.1 secondly O Lord save thy servant which putteth his trust in thee Vers O Lord hear my prayer Ans And let my cry come unto thee Vers The Lord be with you Ans And with thy spirit The Prayer O God whose property is ever to have mercy and to forgive receive our humble petition that this thy servant whom the chain of excommunication bindeth the pitifulness of thy great mercy may absolve through Christ our Lord. Then say I absolve thee from the bond of excommunication in the name of the Father c. And accordingly in the new as well as ancient rituals of the Latin Church the form of absolution is expressed in the third person deprecatively as if it proceeded from God and not indicatively in the first person as if it proceeded from the Priest himself thus Almighty God be mercifull unto thee and forgive thee all thy sins past Misereatur tui omnipotens Deus dimittat tibi omnia peccatatua praeterita praesentia futura quae commisisti coram eo Sanctis ejus quae confessus es vel per
discharge nor absolution could be expected from the Minister till all reckonings were ended by the Penitent It is the fashion in this Church to absolve immediately upon confession Hodâ—è statim à facta confessione manus poenit nti imponitur ad communionis jus admittitur post absolutionem opera aliqua pietatis quae ad carnis castìgationem reliquiarum peccatorum expurguionem saciant injunguntur Casland Consult Art 11. de Confessione and after absolution to impose the penance and so come in with their after-reckonings And what is this but as some of the Ancients have observed first to loose and afterwards to bind Putting herein as that Ecebolius of the times and Renegado Spalatto once observed the cart before the horse La Romana perversità pone il carro inanti alli Bovi prima concede la remissione poi impone l'opere di penitenza quali dourebbono procedere dal Pentimento cosi molto piú precedere la remissione Marc. Anton. de Dominis Predica in Londra appresso Giovanni Billio 1617. first conferring pardon and afterwards impose the work of Penance which ought before to proceed from the Penitent and much more to precede Remission But not the least wrong committed against the just use of the keys is in making the absolution of the Priest a Sacramental act conferring grace by the work wrought and that absolution issuing from the Priests lips striketh such a stroke that by virtue thereof attrition doth become contrition Absolution not efficacious ex operato As much as if they had said that a sorrow arising from a servile fear of punishment and such a fruitless Repentance as Judas carried to hell with him may by virtue of the Priests absolution become a godly sorrow working repentance to salvation not to be repented of which must needs proceed from a secret and mysterious kind of operation in the absolution it self when as sorrow conceived upon dread of punishment and that may be found in wicked Cain as well as in righteous Abel shall be changed into such a sorrow as ariseth upon an hatred of sin upon an apprehension of Gods displeasure and his abused mercy that his gifts are slighted and virtuous exâ—rcises too much neglected which is a filial sorrow and proper to such which are sealed by the Spirit to the day of adoption It cannot be conceived the great harmes that fall out upon this Spiritual cosenage which flattereth and milketh sinners that although they bring not perfect repentance D'attrito si sacci subito contrito cioé che se bene non há il vero persetto pentimento d' suoi pâ—ccati má un certo picciolo leggiero per timor solamâ—nte dâ—l divin castigo non per odio del peccato con l'assolutione Egli goda il beneficio della remissione tanto quanto se egli havesse il vero perfetto pentimento col vero odio del peccato Predica supra pag. 47. but a light and small sorrow conceived upon fear of punishment and not upon hatred of sin pieced with absolution they shall obtain remission of sins in as ample manner as if they had brought all the sorrow in the world and their repantance had been as compleat as might be accompanied with a very hatred of sin Is not this to dandle sinners in their evil way And as for that temporal punishment which is supposed to remain for the Priest to inflict and to afflict the sinner either a formal penance or a Papal indulgence shall strike off that likewise A plausible doctrine for those that would live after the flesh that sin may be pardoned without hatred of sin that sorrow in it self imperfect by virtue of another mans help may be perfected That there lies such virtue in absolution as to qualifie persons otherwise indisposed to reap the fruit thereof for what sinner would stand so much upon contrition if attrition would serve the turne or earnestly repent if such a small or crude sorrow might be accepted I may not well stay any longer upon this abusive part of the keys And at the length soit peu soit prou as the French man speaks be it little or much I have God being my help absolved this point the Ministery of the keys being no small part of our Sacred Function and with what success I had rather the judicious Reader suppose then make the relation my self it being a matter not usually or at least not methodically unfolded by your ordinary writers By all this that hath been said Conclusion you may discerne how powerful and usefull the keys are how far forth they conduce to remission of sin by the act and benefit of absolution promised Matth. 16.19 and accomplished John 20.23 Now little or no use can be made hereof except the sin and inward contrition for the same be discovered by some sensible demonstrations And no sins either for number or greatness are excepted from absolution Christ teacheth us to forgive till seventy times seven which amounteth to (a) 490 times accounting as it ought to be a Jubilee to consist of 49 years not 50. Psal 40.12 Orat. Manasseh Luke 4.27 Qualities requisite in such that desire to be relieved by the benefit of the keys ten Jubilees of pardon and we have example of one whose sins were more in number than the hairs of his head and of another whose were more than the sands of the sea that obtained pardon Yet as Christ saith There were many Lepers in Israel in the time of Elizeus the Prophet and none of them were cleansed save Naaman the Syrian So many sins there be and many sinners there be and none remitted except they be of the Quorum remiseritis by God or the Ministery of his Priests You may perceive by what hath been discoursed that many things are required to remission of sins The Priest may do his devoir yet the absolution may not close except the Penitent stand rightly disposed The party then rightly qualified 1. he must be within the house or family to whom the keys belong for what have Priests to do to judge those that are without It is required then that he be within his jurisdiction that is to say a member of the Church and a believing Christian In the Law the Propitiatory was annexed to the Ark Exod. 26.34 to shew that they must hold of the Ark as Gods people that would be partakers of the propitiation for their sins Remission of sins being sors sanctorum dos ecclesiae the inheritance of the Saints and dowry of the Church 2. Also he that would claim any benefit of the keys must be repentant for in Christ's name are preached Repentance and forgiveness of sins Luke 24.47 and those whom he hath put together man cannot part asunder And to Repentance there go two things 1. a feeling of chaines and imprisonment 2. a grief for them with a desire to be loosed for sentiat
delinquendi at the time of shrift That he should set with an humble look his countenance downward not once beholding the penitents face especially if a woman to afford a patient audience unto whatsoever shall be said and to support with the spirit of lenity to use all persuasions to extract a plenary confession to enquire after usual and customary sins punctually and after strange ones afar off and by circumstances and with that discretion as to teach the penitents how to confess not how to transgress And adviseth the Confessor to pick out the greater sins as Murder Semper majora crimina praecipue notoria Majoribus reserventur Linwood lib. 5. de Poen in remiss c. in Confess Sacrilege Incest sins against nature c. for such as are of greater place and set them by as reserved cases for the Pope not to grant absolution therein but at the point of death and that upon condition of their recovery they present themselves at Rome with Letters testimonial from their own Confessors of the nature and quality of the offence the Popes it seems had then seised upon fat sins as well as the fat of the Land this constitution was made about the year of our Lord 1240. But Richard sirnamed the great his predecessor A. D. 1229. Richardus Magnus and one that should have taken place of him however the Compilers of the Constitutions have set him behind for he was sacred Arch-Bishop in the year of grace MCGXXIX He made a very pious and necessary law That forasmuch as the soul far excelleth the body Physicians are strictly charged Cum anima longè pretiosior sit corpore sub iâ—terminatione Anathematis prohibemus ne quic MedicoruÌ„ pro salute corporali aliquid suadeat aegroto quod in periculum animae convertatur ut aegrum ante omnia admoneat inducat ut Medicos invocet animarum ut postquam fuerit infirmo de spirituali provisum medicamine ad corporalis medicinae remedium salubrius procedatur Linwood lib. 5. de poen remiss cap. Cum anima sub interminatione Anathematis under pain of the Churches Ban curse to recommend no such thing unto their Patients for the recovery of their bodily health which may not be undertaken without danger to the soul but before all things to exhort them to send for the soul-Physician and after spiritual physick hath been prescribed and provided and administered to the soul then to proceed in the name of God to give Physick to the body A Canon which if duly observed by our Physicians I am perswaded their Physick would work much better than it doth But now the Spiritual Physician is hardly thought of and his visits accounted ominous as if sin were not worth the healing or he wanted the power and cunning For after Luke the Physician and Zeno the Lawyer we send for Barnabas the son of consolation when the soul is sensless of his help and Ghostly comfort Bonifacius Uncle to Queen Elenor A. D. 1244. wife to King Henry the third and advanced to that Metropolitical See An. MCCXLIV provided against these that molested or any way hindred such that would do penance and be confessed Praecipimâ—s ne aliquis praesumat impedire quin sacramentum poeâ—itemiae unicuique petenti liberè impendatur spatium liberum confitendi quod potissimè propter incarceratos suadetur quibus saepius inhumaniter ne dicamus infideliter denegatur Lindw l. 5. de poen remiss cap. Cum sacramentum and appointed that convenient time be allotted for that sacred action and specially to prisoners who many times inhumanly and unchristianly are denied the use hereof or else so little time afforded unto them as to put them rather into danger of discomfort and desperation than matter of spiritual joy and consolation John Peccam who sate in the See of Canturbury A. D. 1279. An. Dom. MCCLXXIX Ordered that Parish Priests should diligently take heed Parochiales insuper sacerdotes caveant ne alicui dent corpus Domini nisi prius constet ipsum confessum fuisse testimonio judicio fide-dignorum Lindw l. 3. de Missar celebr c. Altissimus de terra that they administred not the Body of the Lord to any Communicant except it might appear unto them that such a person was formerly confessed by the testimony and judgment of credible persons The next law or Constitution is of Walter Reginald A. D. 1312. who possessed the place at Canturbury in the year of our Lord MCCCXII He willeth the Priest to rip up the nature of the diseases Diligenter attendat sacerdos circumstantias criminis qualitatem personae tempus locum causam moram in peccato Sacerdos ad audiendum confessiones communem sibi locum eligat in locis absconditis non recipiat alicujus confessiones maximè mulieris talem injungat uxori poenitentiam ut viro suo non reddatur suspecta ne aliquibus injungat poenitentiam nisi cum restitutione consulat Episcopum vel alium qui vices ejus gèrit aut provectos discretos viros quorum consilio certificatus sciat quos qualiter ligare possit absolvere manus absolutionis non imponi nisi se corrigentibus c. Lind. l. 5. de poen remis c. Sacerdos and to sift the circumstances of sin such as are the condition of the person the quality of the offence the time and place when and where the sin was committed all which must be spoken of in Confession He also appointed an open and visible place for shrift to cut off all occasion of scandal and suspicion especially when women make their approches admonisheth that Priests impose no such penance to the wife as to cause suspicion in the husband To be careful the nature of the offence requiring to injoyn such penance as may imply restitution to the party grieved To consult with the Bishop or his Suffragan or with experimented discreet Priests that he may know the better whom and what to bind and loose and where he seeth no probable signâ— of sincere contrition and no purpose of abandoning the sin confessed to suspend his absolution and to dismiss the sinner for that season with admonitions tending to unfeigned repentance Prohibemus ne ullus sacerdos lapsus in peccatum mortale ad altare praesumat accedere celebralurus antequam confiteatur nec puto ut quidam errantes credunt quod mortalia deleantur per confessionem generalem Lindw l. 3. de celebr Mis cap. Lintheamina The same Arch-Bishop also forbad Priests that had fallen into mortal sin to approch unto the Altar there to celebrate without making their confession adding that he could not suppose as some others erroneously believed that mortal sins could be washed away by a general confession Where by the way note that Parenthesis good Reader as some believe intimating that there were in those dayes some that so believed viz. that general Confession might procure
kingdome Thus the Master and we cannot expect better from the disciples for usually they are more forward and say more than those that taught them and especially seeing the Council of Trent hath had so little compassion in this case we are out of hope that any Divines of that side should abate any thing of this decreed rigour It remaineth that we examine the grounds why this extreme necessity is imposed for Laws and ordinances are not usually enacted nor necessarily exacted except upon sound purposes and ends And if those ends may be obtained without them or come by upon better termes or if the goodness thereof be ended the Laws are repealed the ordinances taken away and the necessity ceaseth this being a received Maxim that the necessity of the means must not exceed nor be above the necessity of the end and if the end be not judged necessary the like judgment must be had of the means Again such means are onely deemed necessary which serve for the attaining of the end and so far forth as without them such a proposed end cannot be accomplished For example If eating and drinking be onely necessary for this life then if I had no necessity to live I might have no necessity to eat Again If I am to go a journey it is not necessary that I shall go afoot because I may be carried two things then constitute the necessity of the mean aptitude and propriety that it be sit and onely fit to compass such a design These notions presupposed we shall inquire into the foundations of this necessity in exacting confession and if neither the end be necessary to be had nor the means so requisite for the due obtaining thereof we shall then cast away this necessity as an exaction it being a burden not to be endured which is sustained to no purpose and a tyrannie which laies a necessity upon the conscience where Christian liberty is every way as behoofeful The first ground of this imposition is upon a supposed perill of salvation for these men teach that as there is no reconciliation with God without remission of sin so no sin is remitted without confession or at least a purpose thereof unto a Priest for saith Bellarmine Medium necessarium ad reconciliationem post baptismum est confessio peccatorum omnium Sacerdoti facta Lib. 3. de poenit cap. 2. A necessary mean to reconcilement after Baptisme is Confession of all sins made unto a Priest And hence it is they urge it so closely Confession to a Priest not necessary in all cases and to all persons necessitate medii and too urgent they cannot be if so great a matter were at stake But the question is whether the mean proposed be necessary to this end yea or no and whether remission of sins can be obtained of God no other way for if it may then we must conclude this not to be an adequate mean conducing thereunto for we must now confider of Confession not as an help and a kind of mean and in some sort of sinners onely but whether or no it be the onely mean for all sinners to gain a pardon for there can be no necessity for a Felon to use the mediation of one man onely to his Prince for pardon except the Prince be resolute to pardon no other way Now God hath not any where revealed so much that no mercy shall be had but upon such a condition nor dare the Jesuites confine him unto any such Christ the Author of the Sacraments Christus author Sacramentorum à Sacramentis suis non dependebat ideò non modò sine confessione sed etiam sine Baptismo peccata interdum remittebat Lib. 3. de poen c. 17. depended not upon his Sacraments and therefore did remit sins sometimes not onely without Confession but without Baptisme also saith Bellarmine Yea in the ordinary course remission of the sin comes in betwixt contrition of the heart and confession of the mouth Saint Augustine upon these words Non dicitur Ore confessus suerit sed conversus ingemuerit undè datur intelligi quod etiam ore tacente veniam interdum consequimur hinc Leprosi illi quibus Dominus praecepit ut ostenderent se Sacerdotibus in itinere antequam ad Sacerdotes venirent mundati sunt Aug. apud Magistr lib. 4. d. 17. Sect. 1. At what time soever a sinner shall be converted ingemuerit and shall groan he shall live and not die writeth thus It is not said and shall confess with his mouth but being converted shall groan from whence is given to understand that sometimes we obtain a pardon when our lips are shut hence it was that those Lâ—pers whom the Lord commanded to shew themselves unto the Priests in the way were healed before they came unto them And as Lazarus was first raised by the Lord Lazarus etiam non priùs de monumento eductus postea à Domino suscitatus sed intùs suscâ—â—atus prodiit foras vivus ut ostenderetur suscitatae anime praecedere confessionem Lombard and loosed from the power of death before he came forth of his grave so a sinner is first raised by Grace and loosed from the bonds of sin and guilt before be can come forth to Confession This order the Master observes 1. Nemo suscitatur nisi qui à peccato solvitur None can be raised but must be loosed first from Death because fin is the death of the soul and this solution is absolution 2. Nullus confitetur nisi resuscitatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as speech is the argument of life so confession of grace Psal 6.5 and in morte quis confitebitur tibi In death there is no remembrance of thee Psal 6.5 and in the grave who shall confess unto thee Now the mean in execution ever precedes the end Confession then is not the means to purchase remission which goes before it therefore Gabriel dislikes this course and tels us That many Confessio quòd sit necessaria in actu varii variis modis ostendere nituntur sed plerique insufficienter quidem non potest ostendi sufficienter ex necessitate remissionis pâ—ccati quamvis remissio pâ—ccaâ—i sit necessaria ad salutem tum quia ad remissionâ—m peccati est alius modus sufficiens sine confessione in actu sc contritio cordis per quam peccatum remittitur priusquam Peccator Sacerdoti confiteatur tum quia confâ—ssio secundum probabiliorem opinionem praeexigit remissionâ—m peccati per contritionem praeviam per hoc nunquam per confessionâ—m remittitur peccatum sed eam praesupponit Biel. l. 4. d. 17. Qu. 1. and in a diverse manner have gone about to shew the necessity of actual confession but for the most part very insufficiently and truly it cannot sufficiently be demonstrated from the necessity of remission of sin although remission of sin be necessary to Salvation for that there is another mean sufficient
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