fuller and the clearer He is my Physician Ille Medicus est vulnera igitur illi exponamus ille laesus est offensus ab illo pacent petamus ille est cordium cognitor coram ipso corda nostra effundere properemus ille denique est qui peccatores vocat ad ipsum accedere nè 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 Venâ— vide quia mos sancti Dei benedicta non est sicut mos carnis sanguâ—nis mos namque carnis sanguinis est quòd si homo offendit proximum suum quandoque placet eum verbis quandoque nequeat ipsum verbis tantùm placare mos autem Dei sancti benedicti non est sic homo enim transgreditur transgressionâ— tamen placat ipsum verbis sicut dictum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non solum hoc sed etiam consert ei bonitatem sicut consequenter dictum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsitan dices vituló◠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 oviumâ— ipse autem respondit de Amalâ—k adduxerunt eas Qui autem consitetur relinquit ea milericordiam consequetur 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 confesseâ—h 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 Prodâ—gus peccavit coram Deo cue soli dicitur Tibi soli peccavi c. tam câ—tò veniam an retur ut veniculi adhuc longè posito ocâ—urrit Pater Ambr. lib. 2. de Poenit. cap. 4. and obâ—ined 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 justified 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 sin◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
his trespass with the principal thereof and add unto it the fifth part thereof and give it unto him against whom he hath â—râ—spassed Materia restâ—tutionis latissima quidem sed valdè necessaria Bâ—ell l. 4. d. 15. Q. 2. The point of restitution is indeed of great latitude and great necessity a doctrine too sowre for the palat of our times and we can no more away with it then with Confession Oh preposterous shame we blush not to commit sin but to confess we blush not to do violence but to restore that speech of Augustine is grounded upon infallible truth The sin is not remi ted Non dimittitur peccatum nisi restâ—tuatur ablatum except what was deteined be restored If thou hast not a mind to augment the principal four-fâ—â—â—â—s Zacheus did yet add â—th thereunto as the Law enjoyned or at least the Principal as reason willeth Lex â—stâ— loquitur in casâ—â— in quo aliquis poenitentiâ ductus vult sadere satisfactionem proximo Lyra. in loc This case of Confession is unto man as damnified together with God and therefore he likewise this way is to be satisfied the offender voluntarily detesting and detecting the fact tendring satisfaction and desiring reconciliation Here the Rhemists exceed the bounds of the Tridentine faith in affirming that a general Confession under the law sufficed not for purging sins and that sinners were bound by a divine positive law to confess expresly and distinctly their sin which they had committed Rhemists An. 10. upon Num. 5. Tom. 1. pag. 333. whom I send to Cardinal Tolet a man of more judgment then all their College to be corrected who ingeniously confesseth that not so much as a purpose to confess was necessary in the old law for my part I verily believe Propositum consitendi non fait necessarium in veteri lege Tolet. tract de confes the same divine law for confession that is in force under the Gospel to have been a law for Gods people at all times and of like necessity to all penitents and that the Priests after the order of Aaron had power to make the atonement as well as those after the order of Melchisedec to grant the absolution both in their several kinds being Ministers of Reconciliation Christ the supreme head of either hierarchy giving in proper person a period to the Levitical Priesthood and investing his Ministers with their authority which seems to be the greater because it shines the clearer and the more substantial because the lesse ceremonious The next but precedent in time unto the former is the submission of Jobs friends and that by special command of God unto him with a direction from God likewise that Job by sacrificing for them should pacifie his incensed anger for God held himself wronged through his servants side and all this should they perform upon pain of his high displeasure the words in the story are these Job 42.7 8 9 10. And it was so that after the Lord had spoken these words unto Job The Lord said unto Eliphaz the Temanite my wrath is kindled against thee and against thy two friends for ye have not spoken of me the thing that is right as my servant Job hath Therefore take unto you now seven bullocks and seven rams and go to my servant Job and offâ—r up for your selves a burnt offering and my servant Job shall pray for you and him will I accept lest I deal with you after your folly in that ye have not spoken of me the thing that is right as my servant Job hath So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went and did according as the Lord commanded them and the Lord also accepted Job and the Lord turned the captivity of Job when he prayed for his friends Where note 1. As God was offended and his servant Job so the offence must be acknowledged to both that both may be pacified 2. God retains his anger till the party wronged together with him be satisfied 3. Gods wrath incensed against any for wronging hâ—s servants will not be quenched but by his servants means and procurement for his fury provoked by offâ—nding Job must be appeased by Job reconciling Itâ— ad servum meum Job offeret holocauslum pro vobis ita legit Greg. vulg lat assavoir par le moin de Job tellâ—mâ—nt qu'il vous serve comme de Sacrificateur Genev not in Bibl. Gallic They wâ—â—e to offer their sacrifices to Job and Job to God for them so the ancient Latine copies followed by Gregory read Go unto my servant Job and he shall offer an Holocaust for you and those words him will I accept and the Lord accepted Job import no less 4. Pro semetipso Poenitens tantò â—ititùs ex audiri meruit quantò devotè pro aliâ—s intercessit Greg. Mor. l. 35. c. 20. God heareth a man sooner in his own cause that is sollicitous on the behalf of others as Job turned away his own captivity in praying for his friends Thou wilt say but where did Jobs friends confess their sins unto him Canst not thou spell their Confessions in their Sacrifices for what meant those Sacrifices and Jobs intercessions on their behalf but for their sins and how could he offer and pray for he knew not what they then confessed the trespass presented unto him the trespass offering and desired his intercessions that God would be reconciled for their offences The next President is David confessing his sin to Nathan for albeit the Prophet gave him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and draught thereof in a Parable and made David pass the sentence against himself in thesi and brought it home to his Conscience by a special application uncasing the Parable and shewing that He was the man yet Davids heart thus roused awoke and he cried out I have sinnâ—d against the Lord 2 Sam. â—2 and Nathan said unto Dâ—vid the Lord hath also put away thy sin thou shalt not dye There was no tergiversation no apology no accusing of the instruments but the King wholly took the sin upon himself Thus did not Saul in the case of Agag and Amalek the charge he had from God was the utter subversion of that Prince and State contrariwise the victory gained he spareth the King and maketh a prey of the richest and fattest spoylâ— and being reprehended by Samuel spread a religious cloak over his transgression as if that prey had been reserved for a sacrifice and being further charged by Samuel for disobedience he conveyes the fact away from himself to the people I have obeyed the voice of the Loâ—d and gone the way the Lord sent me but the people c. If any deviation it was in them they were out of the way and would needs spare the best of the cattle to pleasure God with a Sacrifice Proud heart that all this while would take no notice of his sin till he heard his doom deprivation from
his Crown and dignity Then Saul said unto Samuel I have sinned 1 Sam. 15. but Samuel said not unto Saul as Nathan unto David The Lord hath also put away thy sin Sauls was a confession upon the rack but David had no sâ—oner a sense of sin but he opens it in humble confession The wound no sooner perceived then he hastned for a Medicine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 243. then he fled to the Physician saying I have sinned and forthwith is healed The Lord also hath put away thy sin Grave is the wise mans advice Be not ashamed to confess thy sins and force not the course of the river â—â—â—lâ—â—cus 〈◊〉 That is turn not the stream or course thereof backward by denial or on the one side by excusing but be thine own accuser to obtain a pardon Confession then of sin and that unto man amongst the people of the Jews is extant upon Sacred records practised before the law commanded by the law portraited in their Sacrifices and performed by the Man after Gods own heart and hath continued among that dispersed Nation even till our times if Thomas Walden and Antoninus may be credited the one learn'd so much from the relation of the Jews themselves at his being in Austria and the other affirmeth that the learneder sort are wont to confess all their sins to a Levite Solena doctiores Judaei ante mortem confiteri omnia peccata Levitae alicui si quem fortè nacti suâ—rint Ant. part 3. tit 14. c. 6. Sect. 1. Hâ—bâ—nt Sacerdotes Cuthaei ex posteritate Aâ—aron Sacâ—rdoâ—iâ— in pace quicscentis qui cum nullâ—s aliis connubia jungunt nisi aut samiliae suâ—e soeminis aut viris ut genus impermixtum conservent Benjam Itiner pag. 30 40. a little before their death if he may be had and I think so too when they chance upon a Levite of the full bloud which to preserve without mixture the Jews after the destruction of the Temple were not so careful as the Sâ—maritans who boast their Priests to be not onely of the tribe of Levi but family of Aaron and therefore call them Aharonitae Some testimonies of the Rabbins which I find in Petrus Galatinus may not be neglected In a Treatise called Bâ—rashith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a lesser exposition upon the book of Genesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 49.8 and upon those words Judah thy Brethren shall praise or confesse thee being an elegant allusion of old Jacob to his name derived from confession it is thus written This is that Confession which is spoken of by the holy Ghost in the hands of Job Illa est confessio de qua dictum est à Spiritu Sancto per manus Job 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 15. hoc est quia Sapientes sunt confitentur indicant non abscondunt à Patribus suis peccata sâ— sua De quibus dictum est hoc de justis qui vincunt subjugant somitâ—m seu sensualitatem suam confitentur actuâ— suos Patribus suis omnis enim qui consitetur actus suos dignus est seculo suturo sicut dictum est Psal 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et ità invenies in Juda in hora qua pervenit ad eum factum Tamar confâ—ssus est quemadmodum dictum est Gen. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mox igitur vicit sensualitatem vel affectum suum consessus est Such as are wise confess or shew forth hide not from their fathers that is their sins Of whom is this spoken of the just who subdue their lust and sensuality and confess their doings to their Fathers for he that câ—nfesseth his acts is worthy of the world to come as it is said in Psal 50.23 He that offereth confession honoureth me and he that ordereth his way to him will I shew the salvation of God Accordingly you find in Juda that at what time his dealing was perceived by him with Thamar he confessed it Gen. 38. Acknowledge thy Creator and be not ashamed of flesh and bloud that is of man presently he overcame his sensuality and affections and confessed And again in the same place God holy and blessed curseth every one that doth not confess his deeds Omnis qui non confitetur opera sua Deus sanctus benedictus maledicit sic enim invenimus in Cain qui negavit dixit Gen. c. 4. Nunquid Custos fratris mei Ego sum maledictus ergo sit sicut dictum est ibidem Et nunc maledictus es tu for so we find in Cain who denied and said Am I my Brothers keeper therefore he was accursed as it is there said Now then cursed art thou Such another testimony is extant in the Hierosolymitan Sanhedrim in the chapter that beginneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The judgment is defined Omnis consitens habet part em in seculo futuro sic â—nim in Achan repâ—rimus quod dixit ei Iehoshuah Fili mi Da obsecro honorem Domino Deo Israel da confessionem ita indica mihi quaeso quid feceris ne celes à me ait Verè ego peccavi Domino Deo Israel ita hoc sicut hoc feci Et undè habâ—tur quòd remissum fuit ei peccatum ex eo quod dictum â—stibidem Jehosuae sc cap. 7. ait Jâ—hosuas Sicut turbasti nos turbat te Dominus in die isto in die isto inquit tu turbatus â—ris sed non eris turbatus in futuro where it is thus written All such as confesse have their share in the world to come for so we find in Achan how Jehosuas said unto him My son give glory unto the Lord God of Israel and make thy Confession and shew unto me what thou hast done And conceal it not from me and Achan answered and said unto Jehosuas Of a truth I have sinned before the Lotd God of Israel and have done thus and thus But from whence doth it appear that his sin was forgiven from that it is said in the same place viz Josh 7. And Jehosua said As thou hast troubled us the Lord trouble thee in that day In that day saith he thou art troubled but thou shalt not be troubled in the dayes to come And that this confession was made distinctly is evident by what is recorded in the book intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of Dayes and in the Chap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc the day of propitiation Dixit Rabbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hanna Omnis qui transgressione transgressus est necesse est ut singulatim exprimat peccatum Pet. Galatin de arcan Cath. verit l. 10. c. 3. Rabbi Hunna said Every one that in offending hath offended necessarily he must express the offence in a special manner By these Masters of the Synagogue it may easily be guessed how confession was ordered and practised by their
manifestè ostendit quis esset Irenae l. 5. adv hae cap. 7. and manifestly discover who he was And Chrysostome observeth that hereby Chrâ—st shewed himself to be God equal to his Father otherwise he would have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom 29. in Matth. why do you attribute unto me an unfitting opinion I am far from that power And proved himself further to be God because he saw their thoughts and by many passages of holy writ it is evident that God onely beholdeth what man beareth in mind Insomuch that as none but God can know the thoughts of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph in Mar. 2.5 Athan. orat 3. contr Arrian so none but he can forgive the sins of men the like collection maketh his Scholar and abridger Theâ—phylact upon Mark 2.5 And Athanasius maketh this power to forgive sin not the least of his arguments to prove Christ to be God A truth that shined so clearly in the Fathers dayes that it was not altogether overcast when the Schoolmen sate at the sterne Peter Lombards conclusion is Solus Deus maculam peccati abstergit à debito mortis aeternae absolvit Lib. 4. dist 18. Obligationem culpae solus Dominus solet valet dissolvere Rich. de Clavib cap. 3. God alone washeth away the spot of sin and absolveth from the debt of eternal death and Richardus who gives the Priests more than their due herein abridgeth not God of his but confesseth how God onely is wont and able to dissolve the obligation of sin that 's a reserved case in a point then confessed on all hands we will make no longer stay Assertion 2 The Priest substituted by God and in his name absolveth from sin 1. applicativè 2. and dispositivè first Priest absolves applicativè dispositivè by applying unto the Penitent the promises of the Gospel and assurance of pardon And how welcome the Messengers of peace are a distressed Conscience can best declare to whom these Doves after an inundation of sin and sorrow are ever accepted with olive branches in their mouthes Although Christ the good Samaritan putteth wine and oyle of pardon into our wounded hearts by the finger of the holy Ghost yet great comfort we receive in the further assurance thereof plighted by the Ministery of a godly Priest A discreet word is the physician of a languishing soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit ille ego etiam dixerim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod in corporis morbis usu evenit ut qui se sentit jam convalescere magnoperè praeterea audito peritoâ—um Medicorum judicio confirmetur Bez. de Excom contr Erastum said he but I say of a soul in health which is seen usually in bodily diseases where a man sensible of his own recovery is much confirmed therein upon the hearing of the judgment of skilful Physicians Great was the consolation David felt upon those words of Nathan The Lord hath put away thy sin heâ—ce ariseth the first sense and apprehension of spiritual joy for remission of sin and the acceptation of a sinners person in the beloved are in God actiones immanentes nihil ponunt in subâ—ecto actions alwayes inherent in God without any touch in the penitent as Paul was a chosen vessel long before he was cleansed and knew not so much till Ananias gave him some light thereof but are then transient and sensible when the Minister brings news thereof to a sinner that repenteth 1. Cor. 5.18 19 God in Christ hath reconciled the world unto himself quantùm ad rei veritatem truly and really and he hath committed unto us the word of reconciliation Quoad veritatis evidentiam to evidence and make known the same by the due application thereof unto a contrite heart There cannot be a greater thing committed to the Priests charge and peoples comfort than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ministery of Reconciliation From Christ we come whose Ambassadours we are and unto you sinners now in hostility with him and our instructions are to conclude a peace and reconcile you unto him Good God! how highly doth Paul magnifie his office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen in 2 Cor. 5. pag. 639. for Christs sake saith he are we Ambassadours for we have taken his business upon us in Christs stead therefore are we sent unto you as if the Father by us did exhort you who not only exhorted you by Christ but he being crucified doth by us still exhort as the Greek Scholia paraphrase upon the place thus do Priests forgive that is apply the gracious promises of the Gospel unto the penitent Quis potest peccata dimittere nisi solus Deus qui per eos quoque dimittit quibus dimittendi exhibuit potestatem Ambros lib. 5. Expos in Luc. for who saith Ambrose can forgive sins but God alone yet doth he forgive by them also to whom he hath given power to forgive Quamvis Dei proprium opus sit remittere peccata dicuntur etiam Apostoli remittere non simpliciter sed quia adhibent media per quae Deus remittit peccata haec autem media sunt verbum Dei Sacramenta Ferus in Joan. 20. And to this purpose Ferus Although it be Gods proper work to forgive sin yet the Apostles are said to remit also not simply but because they apply those means whereby God remitteth sins which are his Word and Sacraments and this is the first manner after which Priests remit sins by way of application The second sense wherein the Minister of the Gospel absolveth from sin is dispositivè Remittit maculam peccati dispositivè in quantum suo Ministerio assistit virtus divina quae peccata remittit Sum Angel verb. Claves n. 5. as an instrument fitting and preparing by divine helps and means a sinners heart so as God in Christ Jesus may be merciful unto him and so the sin is cancelled by the Ministery of the Priest or rather by divine virtue assisting therein for we are not to imagine that these choice graces salvation and remission of sins are promiscuously thrown open unto all that indeed were to cast pearls before swine (a) Donaâ—â— scit perdore nâ—scit contâ—ary to Oâ—ho Tacit. hiâ—tor lib. 1. God knoweth how to give not how to cast away his jewels The Covenant of grace requiring some conditions to be performed on our part for we read of two exceptions 1. except ye repent 2. except ye believe Now unto both of these doth a Priest by the power of his Ministery render a sinner well disposed Luke 13.3 John 3.3 For the first Peters Sermon wrought so effectually upon the peoples hearts Acts 2.37 38. that they were pricked therewith and said uâ—to him and the rest of the Apostles Men and brethren what shall we do Then Peter said unto them Repent and be baptized every one of you in the name of Jesus Christ for the remission of
A TREATISE OF THE CONFESSION OF SINNE And chiefly as it is made unto the Priests and Ministers of the Gospel Together with the power of the KEYS and of ABSOLUTION JOHN 20.23 Whose soever sins ye remit they are remitted unto them and whose soever sins ye retain they are retained Tantum relevat confessio delictum quantum dissimulatio exaggerat Confessio enim satisfactionis consilium est dissimulatio contumaciae Tertul. LONDON Printed by J.G. for Andr. Crook at the Green Dragon in St Pauls Church-yard M.DC.LVII The Principal CONTENTS OF THE WHOLE BOOK CHAP. I. THe names of things exemplifie their nature The Authors purpose Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Repentance and Consolation which is variously rendred by the Septuagint Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confession or a casting off by the same Interpreters is translated to give thanks and to praise Exagoreusis a forinsecal word an Indictment Exhomologesis Metanoea and Metameleia usuall in the New Testament Resipiscence and Penitude their difference and several uses pag. 1. CHAP. II. Repentance a Conversion and wherein it consisteth The Fathers define it from the sensible effects and signs thereof The Schoolmens errour in placing it in bodily corrections rather than in mental change The Reformed Divines seat it in the humiliation of the heart requiring also outward expressions of sorrow Conversion is the essential form of Repentance Self abnegation godly sorrow a Penitents practice and endeavour p. 10. CHAP. III. Discipline of penance wherefore enjoyned by the Church Exhomologesis divers kinds of Confession publick penance of Apostolical practice The austerity thereof in the Primitive times Order thereof prescrib'd in the dayes of Cyprian and Ambrose Divers examples of publick Penitents The solemn practick thereof in Records of the Church Sinners admitted but once to solemn Penance Actual reconciliation denyed by the Church to lapsed sinners No renewing unto Repentance how understood in the Epistle to the Hebrews Four stations observed by the ancient Penitents The restoring of this Discipline much desired p. 16. CHAP. IV. Confession of sin addressed unto God chiefly and to Man also with considerable relations grounded upon the Law of Nature with God himself a necessary antecedent to pardon Adam and Cain interrogated to extract Confession Sundry precedents of Penitents recoursing to God in Confession There is shame in confessing to God as well as unto Man Penitential Psalmes composed by David for memorials and helps to Confession The Rabbins doctrine of Confession of sin before God practised in the time of the Gospel preached and urged by the Ancient Fathers and so far by Chrysostome as a tribute due to God onely for which the Pontificians are jealous of him Confession before God is not destructive of Confession before man in a qualified sense though preferred before it and especially called for by the old Doctors although that be of singular use also p. 43. CHAP. V. Of Confession to Man The Confession of sin under the Law before the Priest at the Altar and the Sacrifice Special enumeration of all sins not required of the Jews The Law commandeth the acknowledgment of sin and restitution Jobs friends confessed their errours unto him who sacrificed for them Davids confession unto Nathan Rabbins affirming sins to be confessed unto the Fathers and Levites The place in St James chap. 5. Of mutual Confession explained and vindicated Testimonies of the Fathers for Confession unto man The opinion of the Schoolmen that sin in case of necessity and in way of Consultation for a remedy not in way of Absolution for reconcilement may be detected to a Lay-man and of the Reformed Divines That sins may be confessed to a Believing Brother for advice and to a Minister of the Gospel p. 65. CHAP. VI. Divers Offices and administrations in the Church The peoples Confession unto John at Jordan wherein they were particular The Confession of the Believers at Ephesus to St Paul Proofs from the Fathers for Confession to the Priests of the Gospel Such Confession withdraweth not from God but leadeth to him Testimonies of the worthiest Divines of the Church of England for Confession seconded with Divines of the Reformation from the Churches beyond the seas p. 90. CHAP. VII Concerning the Institution necessity and extent of Confession and is divided into three Sections p. 111. SECT I. The Decrees of the Tridentine Council for Divine right and authority of Confession The Anathema's hâ—ld too severe by some moderate Romanists Publick Exhomologesis vilipended by those Fathers The Schoolmens faintness in reasoning for the divine institution of Auricular Confession The Canonists plant the same upon the universal Tradition of the Church Divines siding with the Canonists Oppugners of Auricular Confession in former ages Pretences of Divine authority from places of Scripture examined Different proceedings in the Court of Conscience from earthly Tribunals Special cognizance of all sins not a necessary antecedent at all times to Priestly Absolution God pardoneth many sins immediately never spoken of to a Priest Differences of Popish Divines concerning the matter and form in Penance prove to be no such thing as Sacramental Confession which reacheth not higher than the Lateran Council Confession of sin of the same institution as Repentance is Divine institution manifold In what sense Confession may be said to be of Divine institution p. 113. SECT II. The abusive necessity of Confession Tyrannical inquisition into mens consciences distasteful Confession left at liberty in Gratians time Schoolmen leaning to the necessity thereof Confession not the onely Necessary means for absolution and remission The Ends aimed at in Popish confession unnecessary No express precept in Scripture for the absolute necessity thereof Confession an heavy burden upon fleshly shoulders Private Confâ—ssiâ—n not practised from the beginning Established in the place of the publick by an Edict from Leo I. The fact of Nectarius abrogating confession with the several answers and expositions of Roman writers expended Confession deserted in the Greek Church Divers kinds and forms of Necessity Confession in what cases necessary and the necessity thereof determined p. 144. SECT III. Scrupulous enumeration of all sins decreed in late Councils Circumstances aggravating and altering the property of sin Mill-stones to plain people Anxious inquisition into each sin with every circumstance a perplexed peece Particular reckonings for every sin an heavy load to the Conscience and without expâ—ess warranty from God implying difficulty and impossibility and tending to desperation No urgent necessity to be so superstitious in casting up of all sins and the circumstantial tails thereof Romish closets of confession Seminaries of sin and uncleanness Venial and reserved sins exempted by Rome from the ears of ordinary Priests upon what grounds Strict and specifick enumeration of sins but of late standing in the Church General Interrogatories proposed at the hour of death from Anselme Some sins are specially and by name to be rehearsed in confession The nature and quality of those sins described and determined p. 179. CHAP.
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 fore 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 iniquitas 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 hint and opportunity to bethink himself that by confession of the fault the guilt might be washed away for this was Gods wont even from the beginning to exact from us a Confession of our sins that upon the same he might shew mercy He concludes 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 sin 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 sin 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 voto 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 Vâ—x mâ—â— in ore nondum â—rat sed auris Dâ—i jam in â—ordâ—â—rat Aug. in Psal 31. Vide quâ—m velox sit Dâ—i misâ—ricordia erga pâ—ccatorâ—m non dum coâ—sitâ—tur ut audiat homo sed consiâ—ri promittit quod audit D us Ludolph in Psal 31. Dâ—xâ— d liberaâ—i apud me quod consiâ—â—bor tu râ—misisti mâ—â—ni piâ—tas Dâ—i quae ad solam pâ—omissionâ—m pâ—ccata dimisit votum â—nim pro opâ—rationae judicatur Cassiodor in Psal 31. saith Aug. in the person of David and much to the same sense a later Expositor Behold with what speed the mercy of God makes toward a sinner he had not confessed so that man might hear but promised to confess which God heareth To the same purpose Cassiodore I said thâ—t is I dâ—liberated 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 somâ— 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 godâ—y 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 hom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 245. gâ—â—â—c 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 lost light and of a great sinner 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 1â— He that hides his sin shall not prosper but he that confesseth and forsaketh thâ—m 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 sed non habens talem actum qui sufficiat ad meritum de congruo sed tamen habens voluntatem suscipiendi sacramentum Ecclâ—siae sine obice peccati actualitèr in facto vel in voluntate inhaerentis suscipit non ex meâ—â—to 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 haberâ—â— firmamentum Scripturae sanctorum Patrum Biel. lib. 4. dist 14. qu. 2. not 2. and no gallant I think but would embrace it to come off from sin at so easie a hand But see the ill luck of a thing it wants both Scriptures and Fathers to support it for in the Scripture it is He that confesseth and forsaketh his sinne Obseâ—va quod
piaculous and not a confession but a malediction But to use confession before man 1. as an help the better to enable us to confess unto God 2. or to man as an instrument in the place and hand of God is not repugnant thereunto 3. to confess to man wholly and to leave out God 4. or to imagine that unfeigned confession made before God is insufficient without respect had unto the confession made to man either in purpose or performance as the accomplishment thereof is the Hagar that must not abide with the Free-woman Gal. 4.30 but be cast out and her son that is such consequents as the Roman Polemicks draw from thence It was a Calumniation fastned upon our Church that it should teach Baptisme without Confirmation to be imperfect Conference at Hampton Court pag. 10. ed. 1625. or that at least Confirmation added no small matter to the strength and virtue thereof Which Scandal the God-like wisdome of his late Majesty was upon (a) Of Ll. Arch-Bishop of Cant. and Bishop of London sound information the spunge to wipe away that it was neither a sacrament nor a corroboration to a former Sacrament but an examination with a Confiâ—mation The Confession had to man must not be thought to perfect that which is had to God or to be a Sacrament or a Confirmation of any Sacrament by way of corroboration but by wâ—y of examination onely where the sin confessed unto God is examined and if upon due examination the confession made to God shall appear to be good the same is ratified if not the party dismissed with better instructions to perfect the same And like as the Parliament assembled in the first year of King James made an Act for the confirmation of his Royal title wheras in truth his title was as firm as God nature could make it thereby expressing rather their duty to imbrace the same than adding strength and vigour thereunto of this kind is confession to man onely And as children baptized without Confirmation or an eye thereunto have their full Christendome so hath a Penitent upon his Confession to God a full absolution Yet as the Church received Confirmation from the Apostâ—lick hands and so still continues the same as a duty of singular use and benefit the like must be thought of confession to man also the expediency whereof shall in fit place be discussed I shall conclude with that answer of Pinuphius an Egyptian Abbot in John Cassian Who is it that cannot humbly say I made my sin known unto thee Qui est qui non postâ— suppl citèr dicere peccatum meum cognitum tibi feci in justitiâ—m meam non operui ut per hanc confessionem etiam illud adjungere mereatur tu remisisti impietatem coâ—dis mei Quòd si verecundiá retrahente râ—velare ea coram hominibus erubâ—scis illi quem latere non possunt confiteri ea jugi supplicatione non definas ac dicere Iniquitatem meam ego agnosco peccatum meum contra me est semper tibi soli peccav malum contra te feci Qui absque ulâ—ius vercundiae publicatione curare sine improperio peccata donare consuevit Jo. Cassian Collat. 20. cap. 8. and mine iniquities have I not hid that by this confession he may confidently adjoyn and thou forgavest me the iniquity of my heart But if shamefulness do so draw thee back that thou blushest to reveal them befoâ—e men cease not by continual supplication to confess them unto him from whom they cannot be hid and to say I know my iniquity and my sin is against me alwayes to thee onely have I sinned and done evil before thee whose custome is both to cure without the publishing of any shame and to forgive sins without upbraiding In this Abbots opinion Confession to man was left free and adiaphorous provided alwayes that confession to God be sincerely performed to which I commend the case of all Penitents and pass unto the next kind of confession made before man as following CHAP. V. The Contents Of Confession to Man The Confession of sin under the Law before the Priest at the Altar and the Sacrifice Special enumeration of all sins not required of the Jews The Law commandeth the acknowledgment of sin and restitution Jobs friends confessed their errours unto him who sacrificed for them Davids confession unto Nathan Rabbins affirming sins to be confessed unto the Fathers and Levites The place in Saint James chap. 5. of mutual Confession explained and vindicated Testimonies of the Fathers for Confession unto man The opinion of the Schoolmen that sin in case of necessity and in way of consultation for a remedy not in way of absolution for reconcilement may be detected to a Lay-man and of the Reformed Divines That sins may be confessed to a believing Brother for advice and to the Minister of the Gospel I Have formerly treated of Exhomologesis as a wholesome discipline imposed for notorious sins by which the Penitent did not so much make known his offences for they were too apparent and scandalous as acknowledge the injury and wrong he had done to God and his people and therâ—by the judgment and punishment belonging in justice unto sin and by such doleful postures to pacifie God and satisfie the Church scandalized by his fall We are now to treat of such a Confession which bringeth to light the works of darkness whereby a sinner becomes his own accuser having no other witnesses then God and his own Conscience of his folly opening the same not onely unto God but to Man also Our first disquisition must be to inquire whether sins were and may be confessed unto a Man without entring into the manner of the Confession whether it ought to be of all particular sins together with the circumstances changing or aggravating the property of each several offence or without considering so much the nature of the man hâ—s profession calling or sanctity for these respects will follow in their order But whether a sinner may confess his sins in general or specified unto any man without respect of persons provided onely that he be within the pale of the Church and observe in his carriage the common rules of civility and we shall find the practice hath been and that practice never controlled in all times for man to have recourse to man also in confession The first and most ancient example in this kind is Lamech for Adam and Cain were called to an account and convinced before they would come to any acknowledgment but this man questioned by none called upon by none accused by none but by the bird in his breast Gen. 4.23 his Conscience cries out Hear my voice O ye wives of Lamech hearken unto my speech for I have slain a man in my wounding and a young man to my hurt I must confess I held not this worthy of an instance though it be the detection of a secret sin because it was
laâ—gitor plerumque hanc praebâ—t suae potâ—ntiae invisibili administratione plerumque Medicorum operatâ—one Conc. Cabâ—l 2. c. 32 33. but others are of opinion thâ—â— they are to be confessed unto a Priest both of which are pâ—rformed in the Church not wiâ—hout great fruit so verily as we confess our sins unto God who is the forgiver thereof and say with David I acknowledge my sin unto thee and my iniquity have I not hid I said I will confess my sins unto the Lord and thou forgavest the iniquity of my sin and according to the institution of the Apostle Let us confess our sins one to another and pray one for another that we may be saved The confession therefore which is made unto God purgeth sins and that which is made unto the Priest sheweth how they may be purged For God the Author and bestower of salvation and health ofttimes affords the same by the invisible administration of his own power and many times by the operation of Physicians wherein those words are to be noted that many sinnes are forgiven by God immediately or by the invisible administration of his own power and consequently need not be confessed unto any but God alone and many again mediately by the operation of soul-Physicians and therefore are to pass thorough their hands and ears also whence infer that to Priests some sins though not all are to be confessed But what those some are is the point indeed The condition of those sins as ought to be confessed to the Priest For if those some be left loosly and at random indiscriminatim they will hardly prove any or none at all The discerning of these sins must not hang alone upon the slender thread of a Lay-capacity and the sinners own discretion for we seldome make any prospect upon our worser parts and never but with partiality turning the perspâ—ctive so upon our own sins as to make them appear Atomes and in less figures than they are and so upon the sins of others as to multiply and dilate them we are not then in this behalf wholly to be left unto our selves Venerable Bâ—de observeth that amongst the diseased hâ—aled by Christ Nullum Dominus eorum quibus haec corporalia beneficia praestitit invenitur misisse ad Sacerdotes nisi Leprosos quia Sacerdotium Judaeorum figura erat Sacerdotii futuri regalis quod est in Ecclesia Quisquis haereticâ pravitate vel superstitione gentili vel Judaicâ persidiâ vel etiam Schismate fraterno quasi vario colore per Christi gratiam caruerit necesse est ad Ecclesiam veniat colorémque sidei verum quem acceperit ostendat caetera verò vitia tanquam valetudines quasi membrorum animae atque sensuum per semeiipsum interiùs in conscientia intâ—llâ—ctu Dominus sanat corrigit Bed hom de 10. Lepros onely the Lepers weâ—e sâ—nt by him to the Priests because the Levitical Priesthood was a Type of his own and inferreth that such as were tainted with hereticall pravity gentile-Superstition Judaicall perfidiousness or Schisme from the brotheâ—hood and were by the grace of Christ delâ—vered thereof should of necessity resort unto the Church and make profession of the true tincture of faith newly imbraced But other vices as it were diseases and as if of the members of the soul and sense the Lord healeth inwardly by h msâ—lf in the Conscience and understanding Some sins then according to Bed are to be presented to the Church and not all and as Christ healed many that were diseased and injoyned the Lepers onely to shew themselves unto the Priests so he forgiveth many sinnes privately to the Conscience of the Penitent but some are reserved for the Pr ests cognizance And in another place the same Bâ—de would have us to confesse our daily and light sins one to another Quotidianal viáque peccata alterutrum coaequalibus confiteamur portò gâ—avioris leprae immunditiam Sacerdoti pâ—ndâ—mus Bed in Jac. 5. but to oâ—en the uncleanness of the greater lâ—prosie unto the Priest Herein the Case held in the course of publick Penance will somewhat guide us for in the first and strictest dayes of the Church there were three sins held incapable of mercy but to be peccata ad mortem of which Saint John speaketh and directeth not to pray for (a) Ubi nec postulationis ibi aequè nec remissionis Tert. de Pud c. 1. now where there is no place for prayer there is no grace for pardon and these three were Idolatry Murder and Adultery This cruel opinion lasted till Tertullians dayes who either ironicaâ—â—y or hastily thus writeth The High Priest the Bishop of Bishops saith Pontifâ—â—x scilicet Maximus Episcopus Episcoporum dicit ego Moeâ—â—â—ae fornicationis delicta poenâ—ientiâ functâ—s demeto O edict mâ—â—uâ— noâ— poterit ascâ—ivi bonum sactum De Pudic. c. 5. I absolve those that hav done penance of fornication and adultery O edict which none can justly commend Tertullian now a Montanist sharply taking up the dispenser of that relaxation Sunt ista Ironicâ— Pontisex M. Christus puta edictum istud promalgaverit Notae Fr. Jun. ad Tert. de pud pag. 298. Vixit Tertullian Zephâ—rin Anno 198. By which Bishop if Christ be meant aâ— Junius then the words are otherwise salved by that great Critick or if the Pope as Petavius then the dispensation must come from Zâ—phyrine The next age waxed milder not denying pardon and yet not conferring absolution to the guilty of these crimes were they never so penitent and zealous thereof no not at the last gasp and case of utmost extremity It was old Serapions case lapsed in persecution who could never though ever desirous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Eccl. hist l. 6 c. 36. and promising a myriad of times to wade through all the degrees of the Penitents be admitted to communicate Times were yet more gentle when Cyprian was denying not but withall deferring absolution till the point of death and then absolving the guilty of those offences This practice shewed that all sins were not equally capable of grace and pardon that in some the spot being fowler and the guilt heavier the justification was more difficult and the expiation more laborious which to assoil was at one time held by the Church to be impossible and ever difficult to be loosed by the Ministerial key Besides those sins there were others in the next rank which they called capital offencâ—s not in the sense of the Scho l Dâ—vines Capitalia dicebantur non ut nos intelligere vulgò solemus quaecunque Dei nos gratia spiritualibus charitatis ornamentis spoliant sed quae cùm graviora caeteris essent tum Canonibus Synodorum decretis nominatim expressa quibus poenae à Canonibus singillatim propositae alia verò leviora de quibus nulla extat in conciliorum decretis mentio D. Petav animadvers ad Epiphan haer 49. pag. 238. who
whom heaven is opened as freed by the Son of God that they might be coheirs with him as learned Beza conjectureth Add hereunto another reason to make the guilt of sin better known which is an obligation to punishment and an obstacle unto happiness now the key in opening the door doth put back the bolt and bar wherewithall it was held and God by the ministery of his Priests removes this bar and pardons this guilt which hath shut up the kingdome of heaven against us Absolution presupposeth binding as enlargement restraint we are then in the first place to distingu sh betwixt the bonds of sin and the bonds for sin VinculuÌ„ 1 Peccati 2 Propter peccatum for with the bonds of his own sin is a sinner captiv'd this is the bondage and desert of sin and so is he bounden for his sins by the doom and sentence of Gods Ministers which is the punishment and Ecclesiastical censure 'T is the grace of God onely which looseth the bond of sin Dâ—us ipse solvit à peccati macula mâ—ntis caligine à poenâ—â— debito Magistr lib. 4. dist 18. Esay 5.18 Prov. 5.22 and the power of the keys that absolveth from the censure The Prophet acquaints us with the cords of vanity and a cart-rope of sin implying the worse than Egyptian bondage of a sinner and the wise man who had great experience of these bonds saith his own iniquities shall take the sinner himself and he shall be holden with the cords of his sin God shall not greatly need any Lictors or Tormenters or to say bind him hand and foot Domino vinculis alioqui apparitoribus vel tortoribus qui eum ad supplicium rapiant nil est opus cùm suis ipse peccatis constringatur quò minùs poenam effugiat Mercer Câ—mment in Prov. 5. Non potest saciliter operari bonum propter habitum vitiosum inclinantem ad contrarium Lyra in Prov. 5. for the sinners own offences shall perform that office and the knot fastening these bonds is the habit and custome the sinner hath gotten to do evil fast binding and fettering him from all good actions the weight whereof presseth to sore and the Chaines are so strong that the arme of God onely must alleviate the one and break the other in sunder These bonds Richardus maketh of two sorts culpable and penal by the first a sinner is bâ—und with â—he bâ—nds of Captivity Est oblâ—gatio per quam homo obligatur ad culpam alia pâ—r quam ad poenâ—m in uno obligatur vinculo captivitatis in altero debito damnationis â—hâ—nâ— nâ—n aâ—tâ—m ejusmodi vinctis obligatâ—m solus illâ— solvere potest qui vâ—rè omnipotens omnia potest Rich. de Clav. c. 2 3. and by the latter he is liâ—ble to the debt of eternal death both these oâ—ligations are upon him because sin is an offâ—nce against an etâ—â—nal and infinite Deity and both these obligations hâ— onely cancelleth that is omnipotent and can dâ— all things Another laieth a threefold bond upon a sinner the bond of sin the bond of eternal punishment and the bond of satisfaction Peccans mortaliter statim ligatur 1. vinculo culpae ab hoc absolvit eum solus Dâ—us 2. Vinculo poenae aeternae ubi Sacerdos absolvit id est absolutum ostendit 3. Vinculo satisfactionis uâ—i commutat poenam aeternam in temporalem Expos cum Gloss in Matth. 16. MS. in the first case God onely granteth absolution in the second the Priâ—st absolveth that is sheweth whom God hath absolved in the third the Priâ—st absolveth by binding or by commutation frâ—â—ing the sinner from eternal pain and obliging him to satisfactory Penance The two former wayes we well allow of but are scrupulous concerning the latter by reason of the too much abused handling of satisfactions and commutations as not ignorant who it is that hath pacified his Fathers wrath and by whose stripes we are healed and that we receive not the grace of God by way of exchange but from the free charter of mercy though we hold it very reasonable that where any person is wronged or the Church scandalized satisfaction may justly be imposed and herein we distinguâ—sh betwixt the satisfaction of revenge and of expiation 1. Satisfaction expiatory is Satisfaction expiatory vindictive when the sin is blotted out the sinner pardoned and God reconciled 2. and vindictive when the guilt remaineth and propitiatory in Christ probatory in Christians the sinner is punâ—shed and God revenged the expiation was performed by him who trod the wine-press alone Christ Jesus The Revenge if eternal is executed upon such whose sins are not washed in the bloud of that Lamb. If temporaâ—y upon the Lords own servants not thereby to make an amends to the justice of God but to make an â—mâ—nâ—ment in the Penitent For instance in David God put away his sin but not the sword that was unsheathed all his time Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tâ—mporary penance inflicted upon any either by the censure of the Church In soro mundano peccata quatenus sunt contra honum pacis publicae subâ—iciuntuâ— potestati politiâ—ae pâ—r quam judicâ—ri â—â—â—nis publicis puniri dâ—beâ—nt in soro Ecclesiastico quatenus sunt offensa Dâ—i sâ—luti spirituali nocent subsunt potestati Ecclâ—siae Apol. pro jure Princip pag. 178. or voluntary by the de inquent himself no more prejudiceth that plenary and expiaâ—ory satisfaction made by Christ to his Father for believing sinners than the just infliction of temporary punishment by the Magistrate upon Malefactors where a p rdon may come from God and judgment be executed by the Magistrate for one and the same offence God himself both ratifying the temporal punishment and remitting the eternal Thus we have seen the obligations let us now come to the absolutions And herein we must carefully distinguish what God doth by himself and what he doth by his Minister what God hath in his own power from that power given by him to his Priests and the better to keep this distance we will lay down these assertions To forgive sins efficienter that is to be the true and proper Assertion 1 cause of Remission is a prerogative appertaining to God onely Absolution from sin then directly cometh from him alone Who is a God like unto thee that pardoneth iniquity Esay 43.15 therefore when Christ made bold with this power claiming the same by virtue of his Godhead the Scribes said within themselves Matth. 9.3 4. this man blasphemech by usurpation upon the privilege of the most High for they held it no less than blasphemy for man to forgive sin which our Saviour denied not intimating withall that he might without blasphemy exercise that power who sustained in one person both God and man thereby saith Irenaeus did Christ both cure the man Peccata igitur remittens hominem quidem curavit semetipsum autem
liking and approving them Conference at Hampton-Court pag. 12 13. edit 1625. And when the Bishop of London acquainted his Majesty with a more particular and personal form of absolution prescribed to be used in 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 wat given in the name of Christ to one that dâ—sired 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 dâ—bâ—â—t Harm Confes S. 8. quòd absolutio privata in Ecclesiis retinenda sit Ib. art 12. 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 fiducia debeant remissione peccatorum sine dubitatione frui secundum verbum Domini Cui peccata remiseris remittuntur Harmon Confes c. 5. and that private absolution is to be retained in the Churches 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 questiâ—n 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 absolutiâ—n to be retained in the Church Affirmamus ritum private absolutionis in Ecclesia retinendum esse constâ—â—ter retinemus propter multas graves causas de hac fide commone facere nos absolutio dâ—bet eam confirmâ—â—e sicut confirmabatur David audita absolutionâ— Dominus abstulit peccâ—tum tuum ità tu scias vocâ—m Evangelii tibi quoque annunciare remissionâ—m qâ—ae in absolutione tibi nominatim proponitur non singas nihil ad te pâ—rtinâ—re Evangelium sed scias ideò editum esse ut hoc moâ—o sâ—lvâ—â—â—r hominâ—s fide amplâ—ctâ—ntâ—s Evangelium mandatum Dei aetâ—rnum imnotum 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 propâ—sed 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 means men by faith imbracing the Gâ—spel 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 thâ— other part of their office and power is in binding 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 he 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 sacultas mandatum Evangelii Ministris datur quanquam 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 iniquity 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 2 Cor. 10.6 saith the Apostle when your obedience is fulfi ed q. d. Revenged of the false Apostles we could be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in 2 Cor. 10 p 400. and would but for that you wâ—ich are obedient aâ—e mingâ—ed with them we forbear lâ—st soâ—e strokes might fall upon you also Where nâ—te 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 practâ—ck 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 Henry the VIII King of England is reckoned of for the Founder of Christs-Church in Oxfoâ—d 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 keys is exercised And thus hast thou Gentle Reader the promise opened and the Contents of this Commission I pass to the performance thereof The Redhibition of the promised keys for without that all promises are but like Ixions cloud flattering our hopes for a season but at last sending us empty away Our God is faithful that hath promised and will never cheat our expectation The promise then was accomplished when Christ said John 10.23 Receive the Holy Ghost whose sins soever ye remit they are remitted unto them and whose sins ye retain they are retained Wherein is a collation of the former power shadowed under the Metaphor of the keys and of binding and loosing which being already sufficiently discussed little remaineth to be spoken save the weighing of the words and the method how they are set and placed And so they are not onely a concession of authority in remitting and retaining sins to certain persons but a ratihabition and confirmation of whatsoever they shall do in the lawful use thereof The Persons therein mentioned are three 1. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the person of the sinner or penitent in Quorum whose sins soever 2. of God in remittuntur they are forgiven but by whom 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God who in his own right pardons sins 3. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Priest in remiseritis ye my Apostles and Ministers there are then three expressed and where three are expressed three are required we cannot rend off one part of the sentence If you leave out the sinner there is no work for remission and if God remission hath no force and if the Priest no ordinary application It is Gods will and ordinance to proceed by the Churches act and to associate his Ministers and to make them workers together with him they cannot be more excluded forth of this than any part of their function and to exclude them is after a sort to wring the keys out of their hands to whom Christ hath given them John 20.21 and to account of their Ministery in what sins soever they shall remit and of their solemn sending and inspiring as if it were an idle and fruitless ceremony And so the Persons are distinct Now the Confirmation of the Priests power is wonderfully expressed also if we respect first the order the Priests remiseritis standeth first and Gods remittuntur second whom the Minister forgives is seconded with Divine remission and it was Châ—ysostomes observation as I have formerly shewed and explicated the sober sense thâ—reof how forgiveness beginneth upon earth and that heaven followeth after so that whereas in prayer and other parts of Religion it is sicut in coelo sic in terra as in heaven so in earth Heaven being made a precedent for earthly imitation here it is sicut in terra sic in coelo as on earth so in heaven as if earth were a fit Pattern for Heaven to follow which how that Father hath amplified as if heaven should derive from earth authority of judging and God come after his servant giving him leave to judge first and himself after and how the same may not be understood as if God did conform himself and censures to the Priests but confirm rather their just proceedings hath been by me formerly mentioned and not now to be rehearsed I come to the next circumstance which is the time remittuntur they are not shall be remitted no delay instantly upon the conception of these words as Naâ—han to David not transferet but transtulit the Lord hath taken away thy sin Thirdly the manner in setting down the words so as if Christ were contented it should be accounted their act and the Apostles the Agents himself but the Patient suffering it to be done For the Apostles part is delivered in the active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imperium obtinâ—o potior superior sum vinco mordicus retineo H. Stephan remiseritis ye shall remit his own in the passive remittuntur they are forgiven and so for the retentive part retinetis whose sins ye retain the Greek signifying to retain with power and force they are retained Fourthly the certainty in the Identity of the word not changing the same for it is not whose sins ye wish pray for or declare to be remitted but whose sins ye remit using no other word in the Apostles office than he useth in his own right It is well observed by Richardus against such as diminish this authority in the hands of the Ministers as if God used them but as Heralds and Criers to declare his pleasure onely Dicunt Apostolicos viros peccata remittendi vel retinendi potestatem non habere cum Dominus hoc dicat dicunt eos tantummodo habere potestatem utrumque ostendendi cum Dominus hoc non dicat Quorum remiseritis inquit peccata non quorum remissa ostenderitis remittuntur eis Rich. de Clavibus cap. 11. Such men say the Apostolical men have not power to remit and retain sins whereas the Lord saith they have and say withall they have onely power to shew forth the same whereas the Lord saith not so Whose sins soever ye remit saith he not whose sins ye shew or declare to be remitted are remitted unto them The words then of our Commission we retain precisely not challenging more than the Lord hath given us which were presumption nor abridging his bounty which were in us either supineness or ingratitude And these words solemnly pronounced by the Bishop are still used and so ever have been are still accounted and so ever have been the very form and soul of Priestly order and institution thereby those Reverend persons exercise that branch of their supereminent power in conferring the holy orders of Priesthood in begetting Fathers not Children Masters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan haer 75. pag. 908. not Scholars in the Church as Epiphanius rightly and this is the word that spiritual seed whereby that Paternity is conceived and brought forth And is it not a wonder that any son of this Mother any member of this Church should envy this power or sleight this gift seeing the Ministers receive not this benefit to their own use put not this Candle under a bushel lock not up this treasure within their own coffers But like the good Scribe bring forth new and old as occasion serveth and like the faithful Apostle That which they received of the Lord deliver they unto you Who then is Paul or who is Apollo 1 Cor. 3.5 Veâ—se 9. but Ministers by whom ye believed You the people are Gods husbandry we the Clergie are labourers together with Gâ—d And are you troubled at the seed we sow or the implements of husbandry we use to make you a fruitfull field ye are the Lords building and we his Builders think you much of our skill and indeavours that you may be edified Therefore whether Paul Verse 22. or Apollos or Cephas or the
person was to confess the sin that he had sinned and to present his offering And the Priest was to make his b atonement expiation or redemption (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the quality of which confession and the reserved cases therein will come under our hands hereafter So in the inquiry after the iniquity of Achan which put Isâ—ael to flight more than all their enemies could do the offender attached by a divine lot Joshuah adviseth him at no hand to conceal the sin Josh 7.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lui fai confession Gallicé but to make confession thereof to God or as the Septuagint according to the letter of the Hebrew give confession unto him And the same Interpreters where sin is the subject thereof render it confession but where God and his mercies are the contents Psal 27.7 Pour esclater en voice d'action de graces Fr. B. praise and thanksgiving as for example That I may publish with the voice of thanksgiving and tell of all thy wondrous works or as the French Bibles for to illustrate with the voice of thanksgiving after the Hebrew That I may cause to be heard or sound forth in the voice of confession which the Septuagint read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may hear the voice of thy praise But when sin bears the burthen of confession Ut audire faciam sonum in Hâ—phil Psal 26.7 Sec. LXXII From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forum Ezra 10.1 then the words used are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which run along all their translation and are of much use with the Greek Fathers also sometimes they express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a forinsecal word as in that former place of Leviticus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall confess his sin After that solemn and heavy denuntiation of the peoples sins unto God by the lips of Ezra chap. 9. in the beginning of the next the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after he had confessed weeping and praying That Priests and peoples confession could not but fly up to heaven winged with prayers and tears And Davids purpose to accuse and indict himself for his offences was according to that tenor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 31. vel 32 sec Hebraeos I said I will confess my sin against my self where he never took his own part more than by setting himself in such a confession against himself wherein those Translators would shew that in confession there must be a concurrency both in soul and body and both must arraign us at the Bar giving in of evidence or rather finding of the bill of indictment by our selves put in and signed to be true if it were onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evidence of the tongue were enough but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports that there is an inward sense of the outward evidence and as evil springeth from the heart 1. Exhomologesis conscientiae Cyprian 2. pondus animi proserre Aug. 3. Ingemit culpae dolore Ambr. so from that root must orall confession issue forth and hence is it that one of the Fathers calls it 1. The confession of the conscience 2. Another the exposing of the burden of the soul 3. and a third a sighing forth of sin rather than speaking and with grief of heart more than words of the lips Thus far the Old Testament hath led me by the hand along the several denominations of Repentance and Confession And now for to come unto that other part of Gods treasure for so Clemens Alexand. honours the Scriptures let us see what a good Scribe may bring forth of the New also We shall there find for Repentance two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former hath respect unto the mind and the change thereof rather than any corporal afflictions when after a lapse the party peccant shall find his errour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutatam mentem sonat non afflictionem corporis Erasm annot in Mat. cap. 3. De errore admisso ità dolere ut corrigas Latinè resipiscere Beza Annot. ad Matth. 3. vers 2. and so seriously to lament that former errour as to correct and amend the same considering what he was with grief and endevouring to be what he was not but ought to have been with grace Semper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that his Repentance is a departure from evil unto goodness therefore herein is wisdom in the end and in Latin is termed resipiscentia for to commit sin is folly but to repent thereof and amend is wisdome therefore it hath reference to the inward man Nam in Graeco sono poenitentiae nomen non ex delicti confessione sed ex animi demulatione composita est Tertul. lib. 2. contr Marcion cap. 4. and importeth not so much the confession of sin as the commutation of the mind whereby the sinner is altered rather than the sin uttered as Tertullian elegantly expressed the force of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 9.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 11.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 3.19 and in that name is comprised Repentance with its properties and virtues so you have the fruits of repentance Mat. 3.8 and the calling of sinners to repentance Mat. 9.13 and forgiveness of sins annexed to repentance Luke 24.27 so you have the habit and dress thereof they had repented in sackcloth and in ashes The virtue and effect together with the manner and efficacy thereof Repent and be converted that your sins may be blotted out thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all in all with repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod The other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not of such vertue and is used of such as have been remiss and supine in managing of their affairs who smarting for their follies and negligence Dicta est cùm socordes in peragendo seâ—o incipimus esse attenti Erasm Declarâ—t post rem aliquam factam sollicâ—tum esse anxium Latinè poenitere atque usurpari potest in vitio Beza at the last shew more diligence such after-wits are usually anxious and disquieted with their doings This kind of pensiveness doth not alwayes imply a change either in life or purpose for the better but sometimes for the worse also betokening rather a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and displeasure whereby we could wish with all our hearts things done undone hap what will be they good or evil The gifts and callings of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without repentance that is of that sort as the donation thereof is at no time displeasing to God who therewith was once pleased Heb. 7.21 The Lord sware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will not repent that is will never desire to change or dislike his
professing the end and scope of repentance to be the restitution of Gods image decayed in us Officia pietatis erga Deum charitatis erga homines externa testimonia quae sinceram resipiscentiam commendant Calv. have injoyned the offices of piety to God and of charity towards man That penitent sinners are trees of Righteousness of Gods own planting Es 6.3 Ezek. 47.12 growing by the waters that flow out of the Sanctuary and therefore must bear fruit that may serve for meat and leaf for med cine Behold then the subtilty of Satan and iniquity of these times perswading many to have inward Repentance and grief in the heart without any external exercise or fruit whereas the tree is known to be good by the fruit it beareth 'T is true bodily exercise upon the flesh where the spirit and inward grace of Contrition is wanting profiteth nothing yet if true sorrow be planted in the heart it will break forth in the eye with tears and tongue with confession Consider how unsuitable it is to cut off all bodily Repentance for sins done in the body as thou hast given thy members to the one so give them to the other also Thus have I opened so far as is necessary the doctrine of Repentance and shall dismiss the same with certain conclusions Conclus 1 The very nature and essence of Repentance consists in turning The first text that Saint Paul preached on to the Gentiles after his own conversion Acts 26.20 was that they should repent and turn to God and do works meet for Repentance the summe and drift of Repentance being to pass from our selves to God which conversion is not a substantial change altering the subject but an alteration in the qualities of the Converts soul changing them from evil to good as for example the same body now in health 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist de gener corrup l. 1. text 23. now diseased where the substance is the same but not the state or as the same metal wrought in an angular or circular figure materially the same though not formally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ib. In repentance then the substance is not changed as in generation and corruption nor the quantity as in growth and diminution but in qualities and conditions onely a transformation of the inward man therefore called a new heart and described by returning unto the Lord Ezek. 18.31 Jer. 4.1 3 4. putting away abominations out of his sight by breaking up of fallow ground and circumcising the fore-skins of the heart wherein lies the amendment and alteration Conclus 2 A Penitent upon the sense of his sins and Gods judgments becomes a person much dejected Peccati odium poenitentiae exordium illum arbitror plurimum profecisse qui sibi plurimam displicere didicit Calvin as David and Peter and thereupon grows into a great dislike with himself wishing he were another man and as the beginning of Repentance proceedeth from the hatred of sin so doth the hatred of sin spring from the fear of God and that penitent hath made a fair progress in Repentance which hath truly learned with himself to be highly displeased Conclus 3 Contrition in a true Penitent is a godly sorrow for sin and for incurring Gods displeasure Grief for sin is where the sin is more abhorred than the punishment that if there were no Conscience to accuse no Devil to terrifie no Judge to arraign and condemn no hell to torment yet to be humbled for all that for sin and brought upon our knees for offending such a God and that sin should be the more displeasing to us for that it is unto Him displeasing There was in the heart of Anselmus such a detestation of sin as to profess that if the horror of sin on the one side and terror of hell on the other were so proposed as one of them chuse which he would must needs be undergone by him Si hinc peccati horrorem hinc inferni dolorem corporaliter cerneret necessariò uni corum immergi dâ—beret priùs infâ—rnum quà m peccatum appâ—teret Malle se purum à peccaâ—o innocentem Gehenaam habere quà m peccati sorde pollutum coelorum râ—gna tenere Eadmer vita Anselm lib. 2. that he would prefer the torments to suffer there before the filthiness of sin to be unclean here and that in his option and choice he had rather descend into hell an innocent and undefiled than to ascend into heaven with guilt and uncleanness such hearts and holy resolves God send us A Penitent indeavouâ—eth by all wayes and means possible to Conclus 4 appease the wrath of God to make his atonement for the obtaining of mercy by faith in Christ and the efficacy of his merits by humility of heart by confession and acknowledgment of the offence by promises of amendment and by frequenting the best remedies against sin supporting himself in all his anguishes and afflictions and though he have fallen among theeves be stripped of his rayment and wounded Luke 10.30 yet he is not quite dead gasping for relief Clem. Alex. paed lib. 1. pag. 89. and anchoring himself upon the coming of the good Samaritan his soul is a wounded spirit indeed but wounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a father speaketh not to death but so as may be healed Arbitror quòd etiam Judas potuissâ—t tantà Dei mâ—sâ—ratione non excludi à venia si poenitentiam non apud Judaeos sed apud Christum egisset l. 2. de poen c. 5. Hoc auserre vultis Novatiani propter quod agitur poenitâ—ntia tolle Gubernatoris pâ—rveniendi spâ—m in mediis sluctibusâ—ncertus errâ—bit tolle luctatori coronam lâ—ntus jacebit in stadio Bonum Dominum habemus qui velit donare omnibus Ambr. lib. 2. de poenit cap. 3. This expectation of pardon and reconcilement differenteth the godly sorrow of true Converts from the gulph of grief and desperation of forlorn Miscreants such as were Cain and Judas men swallowed up of sorrow without the least beam of comfort Judas went the wrong way in confessing his sins unto the Jewish Priests and not unto God I suppose saith Ambrose that if that Confession had been directed unto Châ—ist he might have found mercy hope of mercy is the onely incouragement to Repentance wiâ—hout this Anchor the Pilot and his ship are tossâ—d incertainly with winds and waves take away this laurel the Champion will lâ—nguish upon the theatre But a good Lord we have that will forgive all and to all that seek him saith the glory of Millaine And in this last Conclusion we have news of Confession which is a good means to obtain mercy and forgiveness to which we hasten CHAP. III. The Contents Discipline of Penance wherefore injoyned by the Church Exhomologesis divers kinds of Confession Publick penance of Apostolical practice The austerity thereof in the Primitive times Order thereof prescribed in the dayes of Cyprian and
they were reconciled and received the sacred Eucharist and this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the complement Thus far the Cardiâ—al though not so faithfully as he ought hath related from Pacianus Greg. Neccaesar 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 Iâ— veteri Ecclesia ut segniores excitarentur poenitentiâ—us ob graviora scelera certa tempora officia definita fuerunt quibus non solùm coram Dâ—o interiorem animi poenitentiam excitarent exâ—rcerent sed etiam Ecclesiae verè se atque ex animo poenitere decâ—ararent atque ita mâ—nûs impositione Episcopi Cleri reconciliarentur jus Communicationis acciperent atque haec praescripta officia canonicae satisfactiones seu poenae vocarentur quae jam imperitiâ Episcopurum Pastorum in abusum nâ—gligentiâ segnitie tà ◠pastorum quâ—m Popâ—lâ— in desuâ—tudinem venerant nisi quòd in privatis confâ—ssionibus aliqua eâ—us rei vestigia remansâ—rint 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 negligence and lukewarmness both of Pastors and people wholly laid aside save that some footsteps 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 Apostolick 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 maâ—nifestissimè cernitur Cassand ib. yea very necessary to be restored wherein the Ecclesiastical 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 Omnia poenitentiae praeparata Hieron Matth. 3. that as Saint Hierome said of John the Baptist his food of Locusts and his garment of Camels hair 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 whâ—ch is made unto God alone Est Confâ—ssio quae fit Deo soli quae homini atque haec rursus varia 1. Quaedam sit homini quâ—m laesimus pro obtinenda reconciliatione cum ipso râ—missione offâ—nâ—ae in illum alia fit homini de peccatis in alium admâ—ssis pro consilio aut reconciliatione habenda sunt hae confessiones juris naturae saltâ—m 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 obâ—aining 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 cou sel 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
addit Qui confitetur deserit neque enim satìs consiteri Menoch in Prov. 28. which will not stand with Scotus learning without the help of an Index Expurgatorius to expunge the later clause The Jesuit would fain interpret Solomon of confession made unto Man and not unto God and his reasons for it are 1. The words He that hideth his sin because sins unconfessed are not hidden from God but Man for none can be of so mad a belief Quia nullus est qui scelera sua à Deo se abscondere posse cre lat nisi fortè insaniat sed ab hominibus vel ob pudorem vel alia de causa multi peccata sua abscondita esse cupiuat Erubescentia apud homines locum habet non Deum Bel. lib. de poen c. 11. p. 1387. as to think God seeth them not 2. Shame or some other cause may hold them in from disclosing sin to Man but none are ashamed to make God privy to their lendnesse But how untrue the former reason is may appear in the case of the two first sinners Adam who hid himself from God and Cain who denyed his sin to God Madmen indeed they were to doe so but so they did And an ancient Bâ—shop is of the mind that many besides them in the world are stricken with that phrenzie That God doth not regard earthly affaires and seeth not the actions of sinfull men Undè puâ—o quòd haec in illo Cain jam tùm opinio suerit quae nunc in multis est Deum terrestria non respicere actus sceleratorum hominum non videre Salvian de gubernat Dei lib. 1. pag. 21. Paris 1617. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod They hide them in their own opinion and fancie whereas in truth they doe not no more then when the Fool winks and thinks no man seeth him for all things are open to his sight and with him there is no darknesse at all And how frivolous and false the later part of the Cardinalls argument is viz. That in confession before God there is no place for shame and sinners shamelesse therein another ancient Bishop shall witnesse Let us not be ashamed saith Ambrose to confesse our sins unto God Non crubescamus sateri Domino peccata nostâ—a Pudor est ut unusquisque crimina sua prodat sed ille pudor agrum suum arat spinas tollit perpetuas sentes amputat c. Ambros de poenit l. 2. c. 1. it is a shame indeed for any man to lay open his offences but such a shame that breaks up the fallow ground of his heart puls up the thorns and pares away the bryers c. A shame then there is in Confession and that before God but such a shame as considering what good comes thereof we should not be ashamed of Yea the same Father supposeth to be in many offenders a greater shame to confesse before God than man for thus he writeth Can it be well taken that thou shouldst blush to intreat God An quisquam serat ut erubesâ—as Deum rogare qui non crubescis rogare hominem pudeat te Deo supplicare quem non lates cum te non pudeat peccata tâ—ta homini quem lateas consiteri Id. ib. c. 10. that dost not blush to intâ—eat man and that thou shâ—ulast be ashamed to make thy supplication to God from whom thou lyest not hid whereas thou art not ashamed to confesse thy sins unto a man from whom they are concealed And the same holy Prelate in another place enervates both the Cardinals pretences his words are remarkable Why art thou afraid to confesse thy iniquities to so good a Lord Quid vereris apud honum Dominum tuas iniquitates fateri Dic inquit iniquitates tuas ut justificeris adhuc reo culpae justificationis praemia proponuntur ille enim justificatur qui proprium crimen sponte agnoverit denique justus in exerdio sermonis accusator est sui Novit omnia Dominus sed expectat vocem tuam non ut puniat sed ut ignoscat non vult ut insultet tibi diabolus celantem peccata tua arguat praevenies accusatorem tuum si â—e ipse accusaveris accusatorem nullum timebis sâ— te dâ—tuleris ipse Amb. li. 2. de poenit c. 7. Declare saith he thy sins that thou mayst be justified To the person as yet guilty of sin Justification is promised for a reward for he is justified that of his own mind acknowledgeth his offence And a just man at the entrance of his speech is his own accuser The Lord knoweth all but expecteth thy voice not with an intent to punish but to pardon it is not his will that the Devil should insult over thee concealing thy sins be therefore thy accuser by thine own accusation and fear not any accuser if thou shalt arraign thy self Wherein we may observe That in Confession unto God there is dread which this holy man disswadeth from and concealment of sin as some fondly imagine and an expectancy of vocall evidence though God be ignorant of nothing To him then doth Solomon direct our Confession for all the Cardinal hath yet said to the contrary And he had hereof a living example in his father David whose Penitential Psalms what are they but prescript forms of Confession where there are as many sighs as words mingling his cryes with weeping all the verses standing chiefly upon two feet Contrition and Confession some whereof were composed for his remembrance by name Psal 37. which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Instruction for Confession as S. Basil * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in Psal 36. p. 97. intitles it that having this Psalm alwayes before his eyes he might pacifie so good a Lord with the words of a transcendent confession This is his direction to others Reveal thy way or roll it up unto the Lord and hope in him he will doe it Reâ—â—lâ— Domino peccatâ— tua i. consiteado speâ— in 〈◊〉 nâ—n in alio ipse qui potest faciet quod potis vel dâ—sideras Spâ—m enim promittiâ— peccatoribus indulgâ—ntiâ—m facit poenitentiam agentibus Ludolph in Psal 36.5 Reveal by Confession thy way that is thy sins and hope in him and no other and he that can will doe what thou desirest God promiseth hope to sinners and pardon to penitents Revâ—la Domâ—no viam tuâ—m i. e. Sacerdoti qui est loco Dâ—i Jo. Raulins Serm. 10. de Poenit. A better glosse that than another Fryers Reveal thy way unto God that is unto the Priest who is in Gods stead which harps not in Davids tune except God and the Priest have one and the same 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
Clemens 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 thus Clemens Romanus It is better saith he for a man to confess his sins then to harden 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 thanksgiving 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 imitation 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 thee and thou shalt glorifie me for the sacrifice of God is a wounded spiriâ— 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 Hieron Ecclesiastical School at Alexandria Ipse nos ut peccâ—mus instigat ipse etiam cunt peccâ—veâ—â—mus accusâ—t si ipsi nostri accusatores simus nequitiam accusatoris effugimus dicit al cubi Propheta dic tu iniquitates tuas prior ut justificeris nonne evidentèr mysterium osteadâ—t cùm dicot Dic tu priortu ergò dic prior ne te illo prâ—eveniat sed David in Psalmo dâ—cit iniquitatem meam notam feci c. vide ergò quia pronunciare peccatum remissionem pâ—ccati meretur si ipsi nostâ—i sumus accusatores proficit nobis ad salutem si verò expectomus ut à Diabolo accusemur accusatio illa cedit nobis ad poenam Oâ—igen 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 m 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 shâ—w to many but inwardly within my heart closing up mine eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in Ps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 100. graec Basileae 1551. to thee onely beholding things in secret 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 Ambrose 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 sleverit non inâ—enio quÃd dâ—xerit lacrimas ejus lego sâ—â—â—factionem non lego Rectè planè Petrus flevit â—â—â—uit quia quod defleri solâ—â— non solâ—â—xcusari quod dâ—fendi non potest â—â—ui potâ—st lavat enim laâ—rima delictum quod voce pudor est consiâ—eri lacrime ergò verecundiae paritèr consulunt saluti non erubesâ—unt in petendo impeâ—rant in roganâ—o lacrimae inquâ—m tacitae quodâ—mmodo preces sunt veniam non postulant merentur causam non dicum misericordiam consequuntur nisi quòd utiliores lacrimarum preces sunt quà m sâ—rmonum 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 clâ—ansed tears wash away the sin which the tongue is ashamed to confess tears therefore proâ—ide for shame and safety blush not to intreat and obtain by intreaâ—ing 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 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
ex qua exprobratio sequi solebat Bel. l. 2. de Poen c. 15. and so subject to obloquy but not of clancular confession subject to no such inconvenience surely Chrysostome spake of the confession then in use which was performed after one way and whether private or publick there 's the doubt Besides if the Patriarch had excluded the publick Theatre and not the private Closet of Confession why did he repeat to God alone to him onely confess and not to thy fellow servant They aver under those words To God alone to be comprised the Ghostly Father also who for the time is not so much Man as Gods Deputy Upon which ground they resolve That if a Confessor be interrogated upon his Oath of a matter revealed in Confession he may with a safe conscience deny it Quidam dicunt quòd potest dicere se nihil scire ut homo sed ut Dâ—us Sum. Angâ—l v. Confess Potest dicere sine laesione conscientiae se nescire quod scit tantùm ut Deus Aquin. supplem 3ae part Qu. 11. Art 1. because he did not heare the same as Man but as God A resolution very prejudiciall to the Fundamentall Lawes of State as in due place shall be shewed Others confesse more ingeniously Sui temporis sententia fuit in quo Nectarius confessionem sacramâ—ntalem abjecerat Canus Relect. de poen p. 964. That it was the doctrine of the Times and of that Church wherein he lived and that he was swayed and carryed away with the same The Frier might have inlarged himself Gratian. de Poen dist 1. cap. ult Quid. for it was the opinion not of those times but of all times in the Greek Church and so continued till the times of Gratian. The Dean of Lâ—vain makes him onely to connive and wink at the misse and discontinuance of auricular confession Fortè dici possit Chrysost aliquantulùm connivere propter consuetudinem appositam quam per Nectarium praedecessorem suum introductâ—m invenerat R. Tapper art 5. p. 98. by reason of a contrary custome introduced by his Predecessor within his Diocesse Whatsoever it was this great Father and glory of Greece is scarce heard with patience amongst the Pontificians yet it may be wondred with what confidence himself and his fellows are produced by them alleaging them with like sincerity as they paint them at Rome viz. with head and beard shaven Mitred Coped Les ont fait pourtraire imprimere à Rome ayant la barbe raze estant Mitreé revestu des habits Pontificaux à la fashâ—on de noz Prolatz Latines Les Mitres Crosses â—â—stoyent lors encorâ—s en usage A. Theuâ—â— v. es des Hommes illustr livre 1. c. 9. and armed with Crosier-staffe after the Roman cut and fashion whereas the long beard and long robe were the usuall ornaments of those Easterns Prelates the former accoutrements of Mitre and Crosse not invented nor frequented in their times But what say the Fathers of the Western Church since â—he same Sun that riseth in the East setteth in the West and casteth the same beams upon both the Climates The solemn discipline of open Penance continued longer in the Latine Church than in the other and at length sate down also in private confession Ex exhomologesi sive poenitentiae actu nisi multùm fallimur confessio secreta sumpsit originem B. Rhâ—nan I have acquainted you what Erasmus his opinion was That the Confession of speciall sins before God was private onely and that onely made to men was publick a vieu sceu le tous as the French-man speaks exposed to the sight and light of all and that the Chuâ—ch was acquâ—inted with no other in Saint Hieroms dayes sure no other was on foot in Tertullians time as a great Antiquary of his time Beatus Rhenanus affirmeth That Tertullians silence in speakâ—ng nothing of clancular confession is no wondeâ— Ne quis admiretur Tertullianum de clâ—neularia ista admissorum confessione nihil loquuâ—â—m quae quantùm con icimus nata est ex istâ— exhomologesi per ultroneam hominum piâ—tatâ—m uâ— occultorum peâ—catorum â—sset exomologesis occulta Pâ—aef ad lib. de Poen which as he conjectureth was the daughter of publick confession conceived by the voluntary piety of some men that thought to secret sins there belonged private Confession and a concealed Penance as notorious sins were punished with open repentance Quid mihi cum hominibus ut audiant confessionâ—s mâ—as quasi ipsi sanaturi sunt omnes languores mâ—os Aug. Con. l. 10. c. 3. and confession Yet the duty may be of good use though not of so great standing in Gods Church as Paul was born out of due time yet called to be an Apostle whose fervent labour in the Ministery supplied that defect As that Critick wondred not at Tertullians silence so may none wonder at St Augustines words What have I to do with men that they should hear my confessions as though they could heal all my diseases A place that Bellarmine hath said something to though not much to his purpose The Confession Saint Augustine speaketh of is not Sacramental confession he may swear it but a rehearsal of sins formerly committed Confâ—ssio de qua loquitur Aug. non est confâ—ssio Sacramentalis sed confâ—ssio pâ—ccatorum praeteritorum per baptismum dimissorum ad eum sinâ—m instituta ut indè coganscatur laudâ—tur Dei misericordia Lib. 2. de poen c. 20. and washed away by Baptisme acknowledged to this end that the mercy of God towards him might be manifested This is the scope of his whole discourse I grant namely a detection of his great sins and of Gods great mercy yet he might relate how his sins met with mercy Confâ—ssioâ—is autem causam addiâ—â—t dicens quia fecisti Authorem scilicet universiratis Dominum esse coâ—fâ—ssus nulli alii docens consitâ—ndum quà m qui fecit Olivam fructiferam spei misericoâ—di in seculum seculi Hilar. in Psal 51. and so speak of Confession to God as a mean for the obtaining thereof and affirm that man had no more right to know his diseases than he had power to heal them Such a conclusion hath Hilary upon Psalm LI. That David there teacheth us to confesse our sins to no other than to the Author of this universe the Lord who made him and maketh the Olive fâ—uitful with the mercy of hope for ever and ever Such testimonies as these seem to import that confessions before God and before man are incompatible as if thereby two Masters were served and the one forsaken by adhering to the other that confession peculiarly belongeth unto God and is not to be given to any other Truly such a Confession that is made to man without any subordination unto God is derogatory both to Gods glory and our own safety So to confess unto any besides as to rely upon him is not expiatory but
our sins and the circumstances Moreover who can well endure such hard load to be laid upon the Conscience and so sorely pressed without special warranty from Gods word Luther charged the Pope with this tyrannical imposition without any shadow of authority from holy writ Si res haec fuisset ab hoc Pontifice nuper inventa potuisses illam multò quidem inculpatiùs ejus imputasse tyrannidi verùm cùm à vetustissimis eisdem eruditissimis atque sanctissim's authoribus nec sine Scripturarum testimoniis apertissimè traditum sit frustrà tyrannidem ejus accusas pag. 146. Bishop Fisher confesseth the charge in part to be true if Leo X. then Pope had been the first bringer in thereof but he dischargeth him and laieth it upon the most ancient learned and holiest Authors and that not without testimonies from the Scripture That Prelate saith it but he or some for him must shew it else his assertion will prove a scandall to those ancient and learned worthies Tam apertissime tradita a thing so evident and we so blind that cannot see it sure too much transparency of light hath dazled us We would gladly know for our reverence to ancient learning where not onely any but any one of those Ancients have delivered that all sins with their circumstances are upon pain of salvation to be distinctly confessed to a Priest and that by express order from the Word of God This doctrine of the Church of Rome is sans parallel to any passage of Scripture or testimony of any Father Bellarmine its a chance else would have lighted upon those ancient Records if any such had been extant who of the old Councils saith thus The testimonies of the Councils which we all age Testimonia Conciliorum quae adferemus etiamsi non apertè contineant confessionem esse juris divini contâ—nent tamen antiquam consuetudinem saepè etiam indicant necessitatem confitendi Sacerdoti Bell. l. 3. de Poen cap. 5. although they do not clearly contain confession to be of divine right nevertheless they contain an ancient custome and ofttâ—mes shew the necessity of confessing unto a Priest The contents of this testimony can afford but small comfort and for the Fathers the same man saith thus Although the Fathers say not in express words Confession of all sins to be necessary by divine right Tametsi Patres quos citat Chemnitius non dicant disertis verbis confessionem omnium peccatorum necessariam esse jure divino tamen neque disertis verbis dicunt confessionem omnium peccatorum non esse necessariam jure divino Id. ib. cap. 11. so neither do they say in express words that confession of all sins is not necessary by divine right 'T is true he saith these words of such Fathers as are produced by Chemnitius which are in effect all that are alleaged by himself as by collation may appear And a negative proof from authority will be thought too slack to prove a positive doctrine and in Schools too weak an argument Confession is necessary by divine Law because the Fathers say not to the contrary Affirmative conclusions urged de fide and upon the extremest penalty must be deduced from positive and clear testimonies else their credit may be worthily suspected and how defective this particular is in proofs I appeal to all Pontificious Writers and indifferent Readers yea Canus confesseth that this conclusion Conclusionem Mathematicâ demonstratione planè exploratam haberi non posse afferuntur argumenta quae probant consentanum esse ità fieri oportere Canus Relect. de poen part 6. pag. 902. viz. for the confessing of every particular sin cannot be found out by any Mathematical demonstration but faith being supposed such arguments must be trusted unto which prove it convenient so to be How comes it then to pass that this point is concluded to be necessary where the arguments it stands upon prove it onely convenient and why should that be exposed to be performed upon utmost peril which is at the most but probably confirmed Precise Conclusions de fide must rest upon sure foundations and where salvation and damnation is set upon the head of any precept the same must be evidenced with a constat quod erat demonstrandum as certainly as any Mathâ—matical demonstration 2. Enumeration of every sin a matter of impossibility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil hom 19.3 Our second exception is the impossibility in rendring so exact an account of every sin with the appendix of several circumstances That Law is rejected as Tyrannical or foolish that injoyneth impossibilities It is impiety to affirme the precepts of the holy Spirit to be impossible saith great Basil To confess alwayes before we come to the Communion Bishop Montagu appeal pag. 301. is ofttimes saith the learned Bishop now of Norwich a matter of impossibility to do even impossible to do with particular enumeration of each sin and special circumstance in each sin Aquinas and Scotus saith Beatus Rhenanus two Aquinas Scotus homines nimiùm arguti confessionem â—odiè talem reddiderunt ut Joan Geillerius gravis Sanctus Theologus apud suos saepe testatus sit ut secundum illorum dâ—uteroseis impossibile est consiteri Arg. in Tert. de Poenit. and too subtile disputants have brought confession to such a pass at this day that John Geiller a grave and holy Divine often testified unto his friends that according to their rigid observances it is impossible to make Confession So by these mens inventions and curious injunctions to say no more that which was at first an ease to relieve is now become a snare to intrap the conscience Ignorant and importunate Physicians saith Cassander casting snares upon the peoples consciences Ignari importuni Medici conscientiis hominum quas extricare levare debeant laqueos injiciunt Cassand Con. art 11. which they ought to unwrap and set at liberty And so it must needs be for our sins are as numberless as the sands and though we should be as exact computists as Clavius was who hath cast up into one summe how many graines of sands will fill up the vast concave betwixt earth and heaven we may be out in our account of sin We must not saith Canus put them that sin often to their Arithmetick Non oportere eos qui saepe peccant ad Mathematicos numeros peccatorum multitudinem exactè redigere difficilis sanè propositio sed vera quia vix possibile est iis qui semel in anno consitentur certum numerum peccatorum recensere Canus suprà to bring in an exact number of their offences It is an harsh but true proposition that it is scarce possible for those which confess but once a year to recount the true number of their offences To this end David prayed as well to number his sins as his dayes and was I suppose as scrupulous to confess and lament them as any of our
name are preached Repâ—ntance 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 onus qui vult levari sentiat vincula qui vult solvi let him feel the weight of his burden that would be eased as David did when he cried out Psal 38. my sins are too heavy for me to bear and the straitness of his bonds that would be freed as Paul did when he saw the law in his members bringing â—im into captivity unto the law of sin and thereupon exclaimed who shall deliver me from the body of this death Rom. 7.23 And no otherwise doth Christ proclaime it that none should come unto him but such aâ—â—re weary and heavy laden Matth. 11. Grow sensible then of thy oppression under sin how the Irons enter into thy soul be sorrowful for captivating thy self with those bonds Resort unto the Priest shew him thy fetters and crave his assistance to strike them off and then whom the Son of man shâ—ll set fâ—ee or the Priest in his name he shall be free indeed And this is the first and most remarkable consideration why unto the Priest sins must be confessed CHAP. IX The Contents Paternal affection in the Confessary Good for sheep if the sheepherd know their diseases Medicinal Confession The grief better healed when clearer opened Ghostly counsell of great importance to a Penitent Great care in the choice of a discreet Confessor Romes rigid Tenet Absolution denounced by any Priest besides the Ordinary to be invalid The inconveniencies thereof The Parochial Priest not to be deserted without just cause and the same to be approved by the Diocesan II. Priest a spiritual Father THere are other inducements besides that which hath been spoken inclining to the practick of Confession which are now distinctly but suâ—cinctly to follow in their order as first the Relation of a Spiritual Father for that Paternal affection is or should be betwixt the Pastor and his people Love being the chaine that tieth the one to his charge and the other to his due respect Now what secrets will a dutiful child conceal from an affectionate father especially secrets of that nature that may be redressed by the fathers help and may prove obnoxious by the sons concealment A good Father tenders the infirmities of his child and upon notice thereof will either cure or cover them Thus stood Saint Paul affectionate unto the Corinthians 1 Cor. 5.14 I write not these things to shame you but as my beloved sons I warn you q. d. I speak not from a malicious mind to calumniate or disparage you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in 1 Cor. 5. but unto children and that beloved pardon me if I have spoken something harshly it proceeded from love I reprove you not but warn you and who will not with patience endure a fathers warnings he proceedeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ibid. many instâ—uctors you may meet withall but not many fathers and their care may be much but not like my affection and however they may instruct you yet it is I that in Christ Jesus have begotten you through my Gospel in that natural way expressing how great his love was as Theophylact observed Now if love thus descâ—nd why shâ—uld it not ascend why art thou ashamed to make known thy state to such a father who will neither write nor speak to shame thee and whatsoever he doth therein is by way of monition onely and no way prejudicial Greg. Nyssen de Poen in appendice operum Paris 1618. p. 176. Take then as Gregory Nissen advised the Pâ—iest for a partner of thine affliction and as thy father shew unto him without blushing the things that are kept close he will have care both of thy credit and of thy cuâ—e See this testimony more amply before The next denomination is of a Sheepherd and flock III. Priest a Pastor Heb. 13.20 Iohn 21.16 a name which the Apostle hath given unto Christ the great Sheepherd of the sheep and Christ to his Apostle in feed my sheep Now it cannot be amiss for the sheep if the sheepherd know their (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in cap. 5 ad Eph. p. 552. diseases Christ the Arch sheepherd differs herein from all others for whereas some sheepherds are clothed with the fleece feed upon their milk and kill their sheep for meat contrariwise Châ—ist clotheth them feedeth them and was slain for them likewise and His sheepherds herein differ from our sheepherds for how ever they are clothed with the fleece fed with the milk and reap temporal things yet have they not power over their lives to kill them but to feed and preserve them yea if by negligence any of their flock suffer damage it will be set upon their head and reckoning It was wittily observed by that learned and ancient Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. l. 1. pag. 203. Clemens Alexandrinus that the Sheepherd and the Cook view not the sheep alike The Butcher handles him if fat and fit for the slaughter the sheepherd contented with the fleece and milk and increase hath care and watcheth over his flock Let the sheep then distinguish the sheepherds voice from a stranger and to him let their griefs be unfolded And let the same mind be in the sheepherds that was in Christ Jesus He that is studious to heal the vices of humane infirmity Qui studet humanae infirmitatis emendare vitia ipsam infirmitatem suis debet sustinere quodammodo pensare humeris non abjicere Nam pastor ille Evangelicus lassam ovem vexisse legitur non abjecisse Ambr. l. 1. de Poen c. 1. saith Ambrose must take upon him the infirmity it self and bear it as it were upon his own shoulders not cast it off for that Evangelical shâ—epherd is said to have born the weariâ—d sheep and not to have cast it off And can thy infirmities be better known to any than unto him that will take them to himself and bear the burden upon his own shoulders IV. Priest a spiritual physician Tacentibus non facilè potest medâ—la opportuni necessarii sermonis adhiberi Ex lib. Clement MS. The fourth Correspondence is as unto a Physician wherein that adage of our Saviour holdeth the whole need not the Physician but the sick And as a sick patient possesseth his Physician with each remarkable passage in his sickness that the grief being fully apprehended the remedy may be the better applied So should it be in the case of spiritual diseases also The Fathers are very plentiful in their inlargements upon this Medicinal Confession God saith Origen as he hath prepared medicines for the body Sicut corpori medicamenta praeparavit ità etiam animae medicamâ—nta praeparavit