after unnatural lusts and become not Confessores but contaminatores Sir Rob. Heath at Earl of Castlehavens attainder April 25. 1631. as one of their own Order speaketh proposing such Questions which to do is contra naturam and to relate contra reverentiam naturae as a learned Lawyer spake in a late unfortunate Earls case These Ghostly Fathers ofâ—times grievously offending in pleasing themselves with such obscene Questions Qui saepissimè peccant mortaliter delectando se de â—ujusmodi interrogationibus propter delectationem saciendo eas Sum. Angel tit Interrog in Confess contriving them up on set purpose for their delight and pastime Such formes of confession you may swear altogether different from the ancient Penitential Canons by whose directions the spiritual Fathers of the last society looking a-squint upon the desires of the flesh inquire after the difference of sins obscene and beastly matters Formulas confessionum quibus sancti illi Pneumattâ—â— circa peccatorum differentias obsâ—oena quaedam impudica exquirunt quae sinâ— Interrogati cujus auribus inauditae turpitudines lasciviae instillantur rubore Interrogantis inhonesti appetitus titillatione vix ullis vâ—â—bis aut ne vix quidem enunciari poslint Pâ—nt Tyard Episc Cabilon de fratribus Jesu pag. 35. which cannot be mentioned without blushing in the Examinat whose ears tingle at the hearing of unknown lusts and uncleanness and not without the titillation of a dishonest appetite in the Examiner himself that moveth them Oh times that such filthy communication not once named amongst the Heathen should be thus plaied withall these Ghostly Fathers to be so carnal this penitential practice so obscene this pretended Laver of the soul to become the sink of iniquity this Confession of sin a profession of sinning where men learn rather than leave sin displeasing rather than appeasing God and at the end of this exercise become far worse than at the beginning Pardon good Reader the exuberancy of my speech justly occasioned when the most holy pretences are the most fowly profaned Good reason had Canus to tax such Confessors who by their foolish interrogatories became scandalous to their Penitents Nec eos quidem probo qui imprudenter interrogando Poenitentibus scandalii inâ—iciunt atque adeò eo peccare docent Qua in re confidenter etiam reprobo summ is istas Confessionum interrogitionibus plenas quae idiomate vulgari non solùm eduntur sed passimâ—etiam mulâ—erculis Idiotis conferuntur ut indè discant non Confitendi sed ut ego sentio peccandi ratioâ—m normam Can. Relect. de Poen part 6. pag. 908. so far as to teach them to sin and withall confidently to reprove these summes of Confessions stuffed with Questions of that nature and are not onely put forth in the vulgar tongue but are bestowed abroad upon women and simple people thereby to learn not the manner and form of confessing but as I suppose of sinning Our last exception against this Specifique enumeration of every sin in Confession 6. Of Venial sins Of Reserved cases is derived from a practice of theirs in exempting of Venial sins and reserved cases from the ordinary and parochial Ghostly Father Venialia quamvis râ—ctè utiliter in Confessione dicantur taceâ—i tamen citra culpam multisque aliis remediâ—s expiaâ—â— possint Concil Trid. c. 5. Those as superfluous and scarce worthy of a Priests skill and notice these as too haâ—nous and desperate diseases exceeding his skill Patribus nostris visumâ—st utâ—atrociora quaedam graviora crimina non à quibusvis sel à summis duntaxat Sacer lotibus absolveretur Conc. Trid. de casuum reservatione cap. 7. therefore reserved for Physicians of higher place and power and in such cases every simple Priest is inhibited to proceed but to send corpus cum causa to such Penitentiaries to whose jurisdiction they are immediately subject Now if all sins that come into a sinners mind must upon pain of the second death and that by Gods law be opened to a Priest by what law are some exempted and more reserved from his audience than others Again if Papal reservations and dispensations be in these sins and cases of validity it will follow that the precise enumeration of all sins is but a Church ordinance or if Divine then no dispensation lieth in such cases it being a ruled case that Papal power cannot dispense with the Divine law but with Ecclesiastical constitutions onely Let the Jesuites try the hornes of this Dilemma Now by the same reason that they take off such sins from Confession may we make bold to leave out such as many such there are that stand not in need of Priestly advise and absolution It will be said venial sins are not here to be reckoned for Venialia exnatura ratione peccati quae non sunt contraria charitati Dei proximi Bellar l. 1. de amiss gratiae cap. 3. because being of their own nature pardonable nor so averse to God as to lose his favour they need not to be remitted this way neither ingage so deeply to hell nor make so great a breach betwixt God and man as to require the Priest to stand in the gap and to make the atonement To the contrary although we acknowledge great distinctions betwixt sin and sin and punishments proport onable yet we affirm no sin so little but it is in its own nature mortal and no sin so great but from the event may be venial The least sin makes a breach upon Gods law and makes the delinquent accessary to the breach of the whole law is an offence against an infinite Deity therefore may be punished in the strictness of his righteous judgement Doctor Field of the Church Book 3. c. 32. yea with utter annihilation for that saith a profound Divine there is no punishment so evil and so much to be avoided as the least sin that may be imagined so that a man should rather chuse eternal death yea utter annihilation than commit the least effence in the world Again if all Spiritual wounds must pass thorough the Priests hands of necessity for curation then venial sins also for though they are not vulnera lethifera with the Cardinal Bellar. l. 1.1 de Amiss grat c. 2. yet they are plagae leves which slighted by neglect thereof may prove deadly a ship leaking at a little flaw may indanger drowning The want of one naile as the French Proverb is may cause the loss of shooe horse and horseman Pour un clou on perd un fer pour un fer un cheval pour un cheval un Chevaliâ—r for great weights many times hang upon small wires and however some Roman controversie-men put off venial sin from Confession as in it self not mortal but venial Bishop Fisher dares not like of that avoidance Quòd peccatum veniale solùm ex Dei misericordia veniale sit in hoc tecum
mutant speciem ut furtum in loco sacro vel non ut furtum 100. aureorum idem in specie ac furtum 10. aureorum Canus 1. diminishing and 2. aggravating the offence and these latter are again twofold 1. either which change the species of sin as to rob the Church is not theft but Sacrilege 2. or else which aggravate onely as to steal a 100. l. or a 100. s. is theft alike though not alike was stollen and an example of 1. diminishing circumstances 2. or changing mortal sin into venial as to communicate ignorantly with a person excommunicate that word ignorantly shews the offence to be but venial 1. Circumstantia quae ità minuit peccatum ut ex mortali faciat veniale debeat omninò explicari Now their rules herein are these 1. Circumstances abating the sin from mortal to venial are to be expressed 2. Si circumstantiae minuant peccati malitiam intra tamen latitudixem peccati mortalis non est nesessarium illas confiteri 2. Circumstances diminishing the sin yet leaving the same to be mortal are not so much to be stood upon in confession 3. Circumstantiae mutantes speciem ex nova specie novam peccato mortalem malitiam adjicientes sunt omninò explicandae ut stuprum cum virgine Deo sacra Can. Rel. de Poen part 6. p. 906. 3. Circumstances adding new malice and changing the species of sin are precisely requisite in confession as the rape of a Nun or cloistred Virgin a Frier-like sin Now in good earnest what are such circumstantial distinctions to the people but scruples to perplex their Consciences or rocks to grind them to powder and if their Casuists alwayes versed in these points are restless in their resolutions how shall the vulgar but little or nothing at all studied in such cases discern what circumstances are fit to be put in and out in their Confessions This is the publick doctrine of the Church of Rome and which her adherents and followers with no less superciliousness averre If any of the Saints saith Bishop Fisher had wittingly concealed the least mortal sin that came into their mind at the instant of Confession Si sancti vel minimum mortale quod menti occurrisset tempore confessionis sponte subticuâ—ssent ausim dicere nec sanctos eos esse nec justificatos immò si quam antè justitiam habuissent jam propter hâ—pocrisin penitùs amiserunt Roffens Contr. Luther art 8. I dare be bold to say they were neither Saints nor justified yea if they had attained to any Righteousness before to have wholly lost it through their hypocrifie Great grace is conferred no doubt by this noble Sacrament environ'd with so many scruples and difficulties that the Penitent is in greater danger to lose the good he hath than in hope to augment it It is not certainly without cause that Luther who knew the practice thereof cried out upon it as Carnificina cruentissima Ista est Carnificina cruentissima quâ bactenus tot miseras conscientias torserunt omnium singulorum peccatorum discussionibus confessionibus cum pro se non iota habeant ullius Scriptureae tyrannide propriâ haec oncra importabilia hominibus imponentes Luther art 9. wherewithal popish shavelings have tortured so many consciences by the discussions and confessions of all and singular offences imposing importable burdens upon men through their tyranny without any jod or particle of holy Scripture Summa est confessionem auricularem per multiplices Pontificiorum abusus saepe factam jam esse ex necessitate circumstantiarum perplexitate conscientiarum Carnificinam ex formulis interrogationum illecebram lenocinium voluptatis ex istac lege non prodendi futurea peccata proditionum flagitiosarum latebram atque sigillum Reverend Episc Dunelm in Caus Regia cap. 7. Sect. 2. And a Reverend Prelate of our own these tyrannous abuses considered to censure Romish-confession for the necessity and perplexity of circumstances the rack of the Conscience for andâ— he formes of interrogatories therein adminâ—stred the bait bawd of voluptuousnâ—sse and for silencing of future sins the den and seal of prodigious treasons Thus he and how sharp soever this censure be sad experience justifies the truth hereof and a no less Reverend and learned personage to stile this particular and circumstantial eâ—umeration of sins that Engine whereby the Priests of Rome have lift up themselves into that heighth of domineering Bishop Usherâ—s Answer to the Jesuites challenge p. 124. and tyrannizing over mens conscienceâ— wherewith we see they now hold the poor people in most miserable aw and lest these Men be thought to be more rigid in their judgments than Rome in her confession let a moderate man an Angel that fled through the midst of heaven leaving the Reformed Church above him Quod subjiciunt Augustanae confessionis Authores enumerationem omnium delictorum non esse necessariam quadam ex parte rectè habit viz. si intelligatur de ignotis non occurrentibus peccatis item si intelligatur de nimis anx a inquisitione omnium circumstantiarum quae in multis conscientiae carnificinam gignit quam nemo moderatus approbat Verù si referatur ad eam enumerationem peccatorum quâ graviora omnia peccata diligenter expenduntur tanquam spiritualia vulnera spirituali Medico revelantur de ea quoque retinenda dubitandum non est Cassand Consult art 11. Lugd. 161 2. and the Roman below Cassander speak Whereas the Authors of the Augustane Confession add that an enumeration of all sins is not so necessary in some sense it is well namely if unknown sins and such as occur not be understood also if that same anxious inquisition into all circumstances be meant which in many begets a torture of conscience which no moderate man can approve of But if it be referred to that enumeration of sins wherein the more grievous offences are dil gently weighed and are revealed as spiritual wounds to a spiritual Physician there can be no question but that it ought to be retained Hereunto may be added B. Rhenanus Quam confessionem saluberrimam esse nemo possit inficiari si morositatem scrupulositatem nimiam amputes B. Rhen. prefat ad Tert. lib. de Poenit. who could not away with this morosity and scrupulosity as he calls it though otherwise the duty it self those abuses cut off is by him highly exalted 1. Enâ—meration of all sins before the Priest a burden importable and besides Gods word Our exceptions against the same follow and first we challenge them for shutting the kingdome of heaven before men and imposing harder conditions than the most indulgent times under the Gospel and grace approve of We live under a continual Jubile and may have access unto the mercy seat with confidence but by this doctrine the Gospel is turned into the Law and the light yoke become a heavy burthen and the condition of the second
Sin Dismantled SHEWING THE LOATHSOMNESSE THEREOF In laying it open by CONFESSION With the Remedy for it by Repentance Conversion Wherein is set forth the Manner how we ought to confess our Sins to God and Man with the Consiliary decrees from the Authority thereof and for the shewing the necessity of Priestly Absolution the removing the disesteem the vulgar have of Absolution setting forth the power of Ministers With an Historical Relation of the Canons concerning Confession and the secret manner of it also shewing the Confessors affections and inclinations By a late Reverend Learned and Judicious Divine LONDON Printed by J. Best for WILLIAM CROOK at the three Bibles on Fleet-Bridge MDCLXIV The Principal CONTENTS OF THE WHOLE BOOK CHAP. I. THe names of things exemplifie their nature The Authors purpose Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Repentance and Consolation which is variously rendred by the Septuagint Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confession or a casting off by the same Interpreters is translated to give thanks and to praise Exagreusis a forinsecal word an Indictment Exhomologesis Metanoea and Metameleia usuall in the New Testament Resipiscence and Penitude their difference and several uses pag. 1. CHAP. II. Repentance a Conversion and wherein it consisteth The Fathers define it from the sensible effects and figns thereof The Schoâ—lmens errour in placing it in bodily corrections rather than in mental change The Reformed Divines seat it in the humiliation of the heart requiring also outward expressions of sorrow Conversion is the essential form of Repentance Self abnegation godly sorrow a Penitents practice and endeavour p. 10. CHAP. III. Discipline of penance wherefore enjoyned by the Church Exhomologesis divers kindi of Confession publick penance of Apostolical practice The austerity thereof in the Primitive times Order thereof prescrib'd in the dayes of Cyprian and Ambrose Divers examples of publick Penitents The solemn practick thereof in Records of the Church Sinners admitted but once to solemn Penance Actual reconciliation denyed by the Church to lapsed sinners No renewing unto Repentance how understood in the Epistle to the Hebrew Four stations observed by the ancient Penitents The restoring of this Discipline much desired p. 16. CHAP. IV. Confession of sin addressed unto God chiefly and to Man also with considerable relations grounded upon the Law of Nature with God himself a necessary antecedent to pardon Adam and Cain interrogated to extract Confession Sundry precedents of Penitents recoursing to God in Confession There is shame in confessing to God as well as unto Man Penitential Psalmes composed by David for memorials and helps to Confession The Rabbins doctrine of Confession of sin before God practised in the time of the Gospel preached and urged by the Ancient Fathers and so far by Chrysostome as a tribute due to God onely for which the Pontificians are jealous of him Confession before God is not destructive of Confession before man in a qualified sense though preferred before it and especially called for by the old Doctors although that be of singular use also p. 43. CHAP. V. Of Confession to Man The Confession of sin under the Law before the Priest at the Altar and the Sacrifice Special enumeration of all sins not required of the Jews The Law commandeth the acknowledgment of sin and restitution Jobs friends confessed their errours unto him who sacrificed for them Davids confession unto Nathan Rabbins affirming sins to be confessed unto the Fathers and Levites The place in St James chap. 5. Of mutual Confession explained and vindicated Testimonies of the Fathers for Confession unto man The opinion of the Schoolmen that sin in case of necessity and in way of Consultation for a remedy not in way of Absolution for reconcilement may be detected to a Lay-man and of the Reformed Divines That sins may be confessed to a Believing Brother for advice and to a Minister of the Gospel p. 65. CHAP. VI. Divers Offices and administrations in the Church The peoples Confession unto John at Jordan wherein they were particular The Confession of the Believers at Ephesus to St Paul Proofs from the Fathers for Confession to the Priests of the Gospel Such Confession withdraweth not from God but leadeth to him Testimenies of the worthiest Divines of the Church of England for Confession seconded with Divines of the Reformation from the Churches beyond the seas p. 90. CHAP. VII Concerning the Institution necessity and extent of Confession and is divided into three Sections p. 111. SECT I. The Decrees of the Tridentine Council for Divine right and authority of Confession The Anathema's held too severe by some moderate Romanists Publick Exhomologesis vilipended by those Fathers The Schoolmens faintness in reasoning for the divine institution of Auricular Confession The Canonists plant the same upon the universal Tradition of the Church Divines siding with the Canonists Oppugners of Auricular Confession in former ages Pretences of Divine authority from places of Scripture examined Different proceedings in the Court of Conscience from earthly Tribunals Special cognizance of all sins not a necessary antecedent at all times to Priestly Absolution God pardoneth many sins immediately never spoken of to a Priest Differences of Popish Divines concerning the matter and form in Penance prove to be no such thing as Sacramental Confession which reacheth not higher than the Lateran Council Confession of sin of the same institution as Repentance is Divine institution manifold In what sense Confession may be said to be of Divine institution p. 113. SECT II. The abusive necessity of Confession Tyrannical inquisition into mens consciences distasteful Confession left at liberty in Gratians time Schoolmen leaning to the necessity thereof Confession not the onely Necessary means for absolution and remission The Ends aimed at in Popish confession unnecessary No express precept in Scripture for the absolute necessity thereof Confession an heavy burden upon fleshly shoulders Private Confession not practised from the beginning Established in the place of the publick by an Edict from Leo I. The fact of Nâ—â—tarius abrogating confession with the several answers and expositions of Roman writers expended Confession deserted in the Greek Church Divers kinds and forms of Necessity Confession in what cases necessary and the necessity thereof determined p. 144. SECT III. Scrupulous enumeration of all sins decreed in late Councils Circumstances aggravating and altering the property of sin Mill-stones to plain people Anxious inquisition into each sin with every circumstance a perplexed peece Particular reckonings for every sin an heavy load to the Conscience and without express warranty from God implying difficulty and impossibility and tending to desperation No urgent necessity to be so superstitious in casting up of all sins and the circumstantial tails thereof Romish closets of confession Seminaries of sin and uncleanness Venial and reserved sins exempted by Rome from the â—ars of ordinary Priests upon what grounds Strict and specifick enumeration of sins but of late standing in the Church General Interrogatories proposed at the
Galatin de arcan Cath. verit l. 10. c. 3. 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 Disciples and Proselytes In the New Testament the onely pertinent place to prove Confession unto man not circumstantiated with any office quality c. is in the Epistle of Saint James Confesse your faults one to another James 5.17 and pray one for another that ye may be healed where the disease is sin the remedy confession and prayer the Physicians and Patients subalternal one another the end curation that ye may be healed wherein mutual prayer is injoyned and mutual confession and as the precept is one to pray for another so is it also one to confesse to another and as not onely the order of Priests may pray for others but other orders of the faithful for them and others also so sin may be detected to men of another rank than Priests onely to Priests I grant principally but not solely and little advantageth Romes clancular confession where the Laity and Clergie hold no correspondency Il ne fait rien pour ceste confession à l'oreille d'un Prestre car icy l' Apostre recommande une confession mutuelle qui ne se fait in cette practique D. Buchan l'histoire de la Conscience p. 173. they confessing to Priests onely and not Priests to People whereas the Apostle by saying Confess one to another prescribeth confession no more to be made to the Priest than to another man Dicendo Confitemini alterutrum non magìs dicit confessionem faciendam esse Sacerdoti quà m alii subdit enim Orate prose invicem Scot. l. 4. d. 17. Q. unic saith Scotus So that without forcing or racking of the words the sense will fall out to be this Confess your sins one to another that being conscious of one anothers diseases you may the better frame your request on one anothers behalf for your recovery Confession of faults serving here for an instruction unto prayer which one (a) Alterutrum i. aequalibus Gloss interlin Member of the Church maketh for another Then if none can receive Confession of sins but a Priest none but a Priest can pray for another Mutuam confessionem mutuam orationem simul injungit si solis sacrificulis confitendum ergo pro illis solis orandum Calvin Instit lib. 3. c. 4. Sect. 6. But if a Lay-Christian may pray for another yea for a Priest also then may confession be made to a Lay-Christian Reciprocâ relatione isti pro scinvicem tenentur orare Hug. Card. in loc ergo ad se invicem reciproce tenentur confiteri yea from a Priest also Again if Priests be the onely men to whom confession in this place is addressed then Priests onely pray one for another for if none can confess one another but Priest and Priest they are the Men then that can only pray one for another furthermore the Confession Saint James speaketh of passeth to and fro from one to another now if none may hear confession but a Priest Hic exigitur reciproca Confessio-atqui hoc soli sacrifici sibi vendicant ergò ad eos solos ableganda est confessio Calvin in Jac. cap. 5. none may make confession but a Priest for with the Apostle those onely must make confession that may receive confession and they onely confess that may be confessed unto This discourse is grounded upon the mutual and reciprocal injunction of Confession and intercession on the behalf of others as duties of equal latitude and extent The Reason standeth thus Bar. All such as may make supplications for others may receive the confessions of others Ba. But all Christians may make their supplications for others Ra. Therefore all Christians may receive the confessions of others Sentit de quotidianis offensis Christianorum inter ipsos quot continuò vult reconciliari alioqui si de confessione sensisset quam dicimus partem Sacramenti poenitentiae non addi disset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. vobis invicem sed saccrdotibus Erasm annot in Jac. 5. pag. 744. There are that limit the Apostle to speak onely of that Confession which tendeth to Brotherly reconciliation whereby the offender humbly submits ingeniously acknowledgeth and thereby deprecateth the offence and pacifieth the party offended as if he should have said the faults you commit one to another confess one to another and be reconciled for had he meant Sacramental confession he would rather have said confess to the Priests than one to another This note of Erasmus had been worth the noting if the words following and pray one for another did not follow which argue the fellow-servant not to be the party grieved but the Lord to whom he is to intercede on his fellows behalf q.d. Confess one to another the sins committed against God and pray one for another to God for them Others understand by sins the sins against God by the Confessors not Priests alone Haec omnia intelliguntur de Confessione secundùm quod ipsa est praeceptum sicut praecepta quoad confessionem mortalium consilium verò quoad confessionem venialium Hug. Card. Expos in Jac. cap. 5. but others also in some cases and the confession as a duty to be performed by way of 1. Precept and of 2. Counsel If mortal sins be the subject then the Confessor is to be a Priest and the confession necessary and under command but if the sins be venial the Confessor may be a Lay-man and the Confession free and under counsel onely This later confession then being an Evangelical counsel belongeth onely to such perfect men as Monks and Friers and then a Lay brother may serve at a turne to receive the Confessions of a Cloyster which rather than those religious Cloysterers will admit this cardinal exposition shall be turned off the hinges But it will be said a Priest may take notice of such Atomes and Peccadillo's too if his leisure serve him or if not may make them over to one of the Laity as not worthy of his ears I see now a mysterie and method observed in reserved cases moats and lesser sins are reserved for a Lay-audience sins of a middle magnitude for Priests ears but beams foul and heynous offences for the Penitentiaries themselves at Rome And truly I think Saint James was as well acquainted with venial sins as with Evangelical counsels and with reserved cases as much-as with reserved confessions So as touching this interpretation all that I have to say is to put my Reader in mind that this Scripture is from an Apostle and this glosse from a Cardinal But he and I both must take notice of what Bede saith because he was our worshipful Countrey-man who willeth that daily and trivial fanlts like should confesse to like one to another of the same rank
Church-Constitution continue it must and a necessity of obedience is required till the same appear unto the Church to be destructive of charity or tranquillity and by the same authority be abolished by which it was at first prescribed and for the second how far necessary as an Ordinance Divine and in what sense it may be said to be ordained by God I must send back my Reader to the former Section where the point is stated We will tread the footsteps of necessity in the Schoolmens path and see what will result from thence Necessitas Praecepti Medii with them necessity is twofold 1. As a necessary Precept 2. or a needful mean Now every just command is grounded upon some reason and every lawful mean conduceth to some good In Divine Precepts we are not scrupulous to enquire after the Cause or Reason thereof but where Gods pleasure is to set it down for with us his will passeth for a cause all-sufficient So then it is necessary to salvation to obey all Gods commands or to repent for the disobedience although all his divine Precepts conduce not necessarily thereunto Josh 6.18 At the sacking of Jericho the spoils were devoted to the Lord and the Israelites might reserve nothing to themselves a necessity there lay in obeying the same though the commandment it self was not so necessary In the old Law as I shewed before there was a precept for Confession and in the new a president for the same why should it not then be thought necessary But take this along with you Positive Precepts contained in the Scripture are not to be extended further than the written Word or intention of the Law-giver direct for example God intendeth pardon upon sincere confession of the sin committed which Pardon when it may be had upon confession made unto God himself we extend it not unto Man So again if it may be procured upon a general confession before man we urge not the Delinquent to be particular but if the Conscience cannot be pacified except the pungitive sin be discovered in that case we require a special detection of that sin by name So then if the intended pardon may be compassed by any of these wayes that way is to be reputed necessary for that penitent which served the turn If by none but by all of these all of these then are necessary Moreover Gods word commandeth sins to be discovered to the Priest in termes absolute without further circumstance we dare not therefore extend that precept to the manner thereof whether it should be publick or private of all sins or some followed with remorse of Conscience and whether with the addition of aggravating circumstances or no. I say we lay no necessity of these cases upon any because we have not any express word for our warrant we counsel onely that no man permit sin to lie still in his bosome so long as he feels pain but complain still to his Physician till the cure be perfect Thus for the necessity of Precept The second branch is necessit as medii And we are to judge of that necessity by the end for no mean can be of greater necessity than the end for which it serveth and if the end be found necessary the mean must be thought to be so and in means we are to enquire if the proposed end may be attained by one onely mean or by divers some means may be useful but not necessary as a horse for a journey or simply necessary as wings to flie To apply remission of sins is the end a Penitent proposeth to himself which to compass we say that confession to a Prieft is not of absolute necessity as the adequate only mean for faith in Christ who onely hath deserved it is also required nor a necessary concurrent mean for of faith I read but never of Auricular Confession that without faith it is impossible to please God but onely a conditional mean and so the necessity thereof hypothetical in some cases of Conscience to be instanced hereafter for sin in no case may be remitted without God in many without man But if we take confession as a medium utile in that sense we shall ever approve thereof although we resolve confession in it self not to be of absolute necessity for all but a precept binding some sinners and for some special sins onely As the holy Eucharist is a Sacrament of divine institution and singular benefit necessary to some Christians and at some times and the contempt thereof at all times damnable though in it self not simply necessary nor at all times nor to be imposed upon all persons without discretion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then for all that can be said this Confession challengeth not any such necessity in it self as inherent in the same or any way belonging of soveraign virtue and necessary use but as a condition supposed for the acquiring of some necessary good Necessit as â—onditionalis seu necessitas consequentiae non est absoluta nec competit subjecto ex natura rei sed solùm consequitur ad talem suppositionem vel conditionem ex qua necessariò infertur id quod ex tali conditione dicitur necessarium necessitate secundum quid licèt absolutè secundum se est liberum contingens Alvarez de Auxil l. 3. Disp 22. n. 40. viz. forgiveness of sins and reconciliation a penitent taking all good courses to ingratiate himself into the favour of God and this is onely conditional necessity and by way of consequence and so far to be urged as we shall find it a cause to promote the same and further we reither require nor orge it And amiss it cannot be that shall promove so good an end nor superfluous that advanceth such a purpose nor a heavy burden that brings so happy a benefit SECT III. The Contents Scrupulous enumeration of all sins decreed in late Councils Circumstances aggravating and altering the property of sin Mill-stones to plain-people Anxious inquisition into each sin with every circumstance a perplexed piece Particular reckonings for every sin a heavy load to the Conscience and without express warranty from God implying difficulty and impossibility and tending to desperation No urgent necessity to be so superstitious in casting up of all sins and the circumstantial tailes thereof Romish closets of Confession seminaries of sin and uncleanness Venial and reserved sins exempted by Rome from the ears of ordinary Priests upon what grounds Strict and specifick enumeration of sins but of late standing in the Church General Interrogatories proposed at the hour of death from Anselme Some sins are specially and by name to be rehearsed in Confession The nature and quality of those sins described and determined WE are now come unto the Contents of Confession namely sins and hence a difference springeth betwixt us and Rome about the extent and latitude thereof Whether forsooth all and every sin committed after Baptisme together with every aggravating circumstance following every sin be
sentio Roffens contr Luth. art 32. p. 317. but professeth his consent herein with Luther That venial sin is onely venial from the mercy of God and in that respect may all otâ—er sins be venial too as capable of Divine mercy So venial sin hath no prerogative that way nor may for that cause be justly exempted from auricular Confession For reserved cases wherin sins of the greater magnitude are made over to the Pope and whereby they shut up the kingdom of heaven before men without being opened by a golden key we have little to say save considering the great expences tedious journies continual delaies whereby much treasure was exhausted forth of this Land and many of the better sort of the Inhabitants made slaves we are to bless our God that this Antichristian yoke is cast off the tyrannie overthrown and our selves delivered from a more than Egyptian servitude And while the matter was proposed and scan'd at Trent Rem non esse perspicuae veritatis à nullo Patrum mentionem ejus factâ—m â—amò Durandum Gersonem Cajetanum magni nominis viros affirmare non peccata sed censuras modò Pontificis judicio reservatas Colonienses Theologi affirmantes neminem ex antiquis Scriptoribus reservationis mâ—minisse nisi in casu publicorum peccatorum certè haereticos cos accusare tanquam pecuniarum aucupes Hist Concil Trid. l. 4. p. 283. the Divines of Lovain objected that it was not a point of evident verity mentioned not by one of the Fatherâ— that Duâ—and Gerson and Cajetan affirmed not sins but censures to be reserved for Papal Judicature The Divines of Colen added how none of the ancient Writers mentioned Reservation but in case of publick sins and that the Hereticks would for certaine accuse them for contriving how to squeeze and empty mens purses and coffers So then if those men that stand so much for detection of all sins unto the Priest have made so bold as to cut off the two extremes vâ—z the greatest and the least offences I see no reason but that we may use the like liberty Auricularis Confessio prout in Ecclesia Rom. usurpatur nihil ferè est alâ—ud quâ—m reticulam ad hominum sâ—creta arcana expiscanda artificiosè contextam Quod quidem non fit ut aegris Medicina vulneratis conscientiis opobalsamum contritis solatium solidum adhiberi prossit sed ut auâ—um argentum indè conflentur omniaque ad ipsorum lucrum coavertantur Mason de Minister Anglic. lib. 5. c. 12. but upon far more likely and better reasons I shall conclude these exceptions with the saying of an able Divine at home Auricular Confession as it is used in the Church of Rome is almost nothing else but a Net artificially woven to fish after and comprehend the secret and hidden things of men nor is it so used as to afford Physick to the diseased or pretious balme for wounded consciences or sure comfort for broken and contrite hearts but thereby to compass Gold and Silver and to convert all into their own purses There are some Stories or rather superstitious Lies as Sir Tho Moore calls them devised to uphold this doctrine The one is of a Woman who having committed adultery could never in eleven years space be brought to utter the same in any Confession Two Priests whereof one was the Popes Penitentiary and another as holy as he Ad quamlibet expressionem unius peccati Bubo exibat de ore â—â—us Illi Buhones cum uno alio majoris enormioris formae turmatim ingressi sunt in os muliâ—ris ventrem coming into those parts and both being in the Church about their Priestly affaires the woman approached to the Penitentiary to be shriven at every sin she confessed the other Priest standing within view but not within hearing saw an Owle flutter out of her mouth and after the flight of many Owles she stopped it seemeth at her concealed sin and was no sooner absolved of the rest confessed by her and risen up then the same Priest saw all those Owles reenter into her mouth with another more ugly than any of the former The Priests proceeding onwards in their journey the one told unto the other what he saw The Penitentiary guessed that the woman had kept back some sin in Confession Spec. exemplor d 9. Sect. 31. Quo libro miraculorum monstra saepiùs quà m vera miracula legas Can. loc Theol l. 11. c. 6. pag. 540. Dist 3. Sect. 46. De omnibus peccatis quae modò protuli et quae non protuâ—â— culpabilem mâ—sateor corâ—m Dâ—o vobis he returned therefore but at his return found her suffocated and dead to whom her soul appear'd tortured in a fearful manner and all for burying of that sin in silence and being questioned by the Penitentiary for what sins those of her sex were usually damned For Fornication said she wanton dressing and Painting and for shame in not confessing Hereby it is intimated that Confession en partie is of no validity and one sin concealed hinders all the rest from pardon But another Woman though faulty in the same kind yet had better success of whom the relation passeth thus She was otherwise very religious but in her younger dayes had fallen into a sin of that nature as she could not for shame utter the same unto the Priest but used to conclude Of all the sins which I have opened or not I confess my self to be guilty before God and you and could never be brought to specifie the same after her death and before her burial she revived and spake to this effect that she had committed one sin which for shame she could not confess but with many tears was wont to utter the same before the Altar and image of the blessed Virgin Coram ipsius altari vel imagine and desire her intercessions that she might not be damned for this concealed sin and told withall that after her death she was seised on by evill spirits Constituit in S. ecclesia nâ—minem sine confessione salvari posse but rescued by the blessed Virgin and by her means to her Son restored from death to life to confess and be assoyled of that sin which was no sooner performed but she again yielded up the ghost Here three Popish tenets are confirmed at one blow 1. necessity to confess every sin 2. worshiping of Saints and 3. before Images and their Altars As this woman made her confession at the blessed Virgins altar so Gregory Turonensis relateth that Clotharius King of France confessed his sins at Saint Martins shrine Clotharius ad Sepulcrum Sancti Martini cunctas actiones quas fortassè negligenter egerat replicans orans cum grandi gemitu ut pro suis culpis B. Confessor Domini misericordiam exoraret Hist lib. 4. Sect. 21. and became an earnest suiter to that Confessor to become a mean for mercy for him but whether Saint Martin took that course
heaven Ignem veni â—â—tâ—ere in terram Luke 12. c. He hath made his Angels spirits by nature above Priests but his Ministers a flame of fire by office far above them The key of Plenary power is in Gods own hands but the key of subordinate Minâ—stery is by him granted to the Church and exercised by persons specially deputed thereunto and imports a power of letting in and shutting out from the house of God â—st potâ—stas intromittâ—ndi excludendi Qui 〈…〉 dâ—mus hâ—bâ—t quâ—m vult intâ—oâ—â—â—â—t quâ—â— vult ab ingrâ—ssu domâ—s repâ—llit Zegâ—din lâ—c com pag. 161. Chrâ—st is the door and they are the door-keepers an office of no mean place who may say truly with the Prophet I had rather be a door-keeper in the house of God than to dwell in the tents of wickedness And in executing of this Office they must not be partial in letting in or leaving out whom they please but in whom they see cause nor promiscuously at hap-hazard without any notice of their deserts but upon mature deliberation and scanning of their worth that press to be admitted Not amiss therefore the Schoolmen and Canonists describe the key Clavis dicitur potestas judicande in soro animae non corporum haec pot stas ju licandi integratur ex duobus sc ex potestate discernendi in causae examinatione definiendi in causae terminatione per sâ—ntentiam condemnatoriam vel absolutoriam prima potestas appellatur Scientia secunda potentia Linwood de potest eccles cap. Seculi Principes verb. Clave potestatis to be a power of judging in the spiritual Court of the Soul and Conscience which judicial power consists of two pâ—rts 1. the power of discerning in the examination of the cause 2. and of defining in determining the same by a final sentence absolving or condemnatory whereof the former is knowledge and the latter power which some propose as two distinct keys Others but as two distinct effects from one and the same key By the first the Priest taking notice to whom he is to open and shut and by the latter actually opening and shutting unto any as they may deserve Now the key is a type of this Ministerial power for as a key openeth the door by unlocking thereof and so removing the obstacle that hindreth entrance So doth the Priest by virtue of his office take away the obstacle i. e. the guilt of sin by absolving a Penitent from the same which otherwise would hinder his admission into the Kingdome of God This I say he doth not by his own power but by reason of his place absolving whom God absolveth and setting at liberty whom he hath made free as the Jaylor inlargeth the Prisoners whom the Prince hath pardoned Here the better to acquaint our selves with these proceedings in the Court of the Soul we are to know how there is first an Ecclesiastical Consistory where publick siâ—s of that cognizance are censured by the key of Jurisdiction Dupâ—â—x Ecclâ—â—siae forus unus secretissimus in quo idâ—m est accusator Reus alius forus publicus quia Ecclâ—sia habet cuthoritatâ—m corrigendi dâ—licta publica ibi etiam râ—quiâ—tur duplex authoritaâ— quia ad quodlibet jud câ—um requir tur cognitio in causa illâ— sententia istae autem authoritates pertiaâ—ates ad sarum publicum dici possiat Claves Scotus lib. 4. dist 19. 2. There is likewise a Penitential Court for secret sins where the same party is both the accuser and accused the Penitent arraigning himself upon hope of pardon and the Priest absolving upon presumption of Repentance Now in this as in other Courts of Judicature though otherwise distinct in the subject matter in the inflâ—ction of punishment and making of satisfaction yet all agree in one forme of preceeding viz. 1. in the cognizance of the cause 2. and next in the denouncing of judgment where publick causes require publick evidence publick sentence and so publick execution but private sins are otherwise argued and censured Whereas in the Court of Conscience the Penitent comes voluntarily in confesseth his offence Judicium iâ— foâ—o agimae seu poenitentiae praesuppâ—nit â—â—â—um pâ—â—â—â—â—en â—m per propriam confessâ—onem cum animo coâ—trito satisfacie di proposito sui Confessarii judicio sâ— submiâ—â—â—at in Apolog. pro Jure Principum pag. 171 172. with a sorrowful heart and purpose of amendment and submits himself to the judgment of his Coâ—fessory Diâ— Ecclesiae tell the Church must in no case be observed in the first place and in many cases not at all So in Secular Courts the fact is questioned in Ecclesiastical the fame and in the Penitential secret offences whereof there is no evident fact Triplex sorum 1 Dei 2 Ecclâ—siae 3 Sui or fame save the confession of the Peritent and these come under the key of Order or Absolution The first key then Dâ— foâ—o hominis dicit Apostolus Si nosmet ipsos judicaremus c. Raymund supâ—à or rather the first act is the discerning betwixt good and evil and betwixt evil and evil for as in the skies one starre differeth from another in glory and as in diseases there is a distinction in noysomness and danger so in sins there is a difference in shame and guilt How then can a blind Judge discern of colours Here then is the necessity of the key of knowledge 1. Clavis discretionis which if not a distinct key concurreth certainly to the true use of the key for though justice be blind the Judge should not be so Besides there is Scientia quae and Scientia qua the 1. object 2. and hâ—bit of knowledge The word of God is Divinum Scibile and in it self a key too for by the word of reconciliation doth the Minister absolve as shall be said hereafter but that referreth to the applied act of this power and exercise of this key rather than to the power it self The knowledge here must be inherent wherby the understanding of the Priest is sufficiently inlightned to distinguish betwixt light and darkness Recta determinatio rationis inter verum falsum Quae consistit in apprehensione rei ut res est Apol. pro jure Princip pag. 173. as also to determine of Leprosies according to equity and to apprehend the thing as it is and not most times as it appeareth Yet again this habitual knowledge although so requisite for all that is not the key which is the authority it self committed to the Priests for opening and shutting Clavis Scientiae non est aliqua Scientia habitualis vel actualis vel discretio qâ—aecunque sed authoritas commissa qua â—â uti valeant ad claudeadum vel aperiendum Authoritas cognoscendi etsi requirit Scientiam vel discretionem concomitantem rectum usum ejus quemadmodum requirit clavis potestatis aliquam-justitiam ad rectum usum sui tamen sicut potestas judicandi
operire tegere dâ—licta superiora ut non ci imputctur peccatum ergo tegamus lâ—psus nostros posterieribus factis Amb. l. 2. de Poen c. 5. saith Saint Ambrose ought not onely to wash away his sins with tears but amends being made to cover and hide his former defects that his offences may not be imputed unto him Satisfactio duplex 1. Propitiatoria pro nostris totius mundi peccatis Christus est 2. Quam Ecclesia exigâ—t à peccatoribus vindicta â—st quam ex praescripto sacerdotis velut spirituâ—lâ—s Medici de nobis sumere debemus comm ssis peccatis contraria sacientes Grop de Sacram. Poenit. p. 107. Edit Antw. 1556. let us therefore cover our former faults with good deeds following Sound is that distinction of Groperus 1. there is a propitiatory satisfaction which is Christ Jesus for our sins and the sins of the whole world 2. and there is another which the Church requireth of sinners a Revenge which according to the prescriptions of the Priest our spiritual Physician we ought to take of our selves by performance of holy actions diametrically opposite to the former iniquities whereby the sinner is humbled God is pleased and the Church satisfied and the dregs of sins by the contrary acts of virtue defecated and cleansed Thus much for Theodorus Egbert was the next who made Ordinances on this behalf Anno Dom. 740. Egbert A man who by his birth as Brother to a (b) Egbert King of Northumberland King and by his office an (c) At York Arch-Bishop might well be sufficiently authorized for such proceedings A Penitential was by him prescribed highly esteemed and carefully preserved amongst the huge devastations of Religious houses and Libraries although time had like to have deprived him of the honour of such a work Opus poenitentiale in magno olim fuisse precio post veterum MSS. Codicum insigneÌ„ cladem quae Coenobiorum subsequuta est cataclysim supersunt hodie diversa exemplaria splendidè quidem antiquissimè exarata Spelman Concil pag. 275. and given it to one whose learning and piety might render him suspicious thereof for placed it is at the end of Venerable Bedes works under this Title Canones ad remedia Peccatorum are antidotes for sinful and sorrowful Patients and the Priest as Ghostly Physician is taught well and seriously to advise upon the sex age condition state and person of each penitent Sacerdos Christi sexum aetatem conditionem statum personam cujusque poenitentiam agere volentis ipsum quoque cor poenitentis curiosè discernat nè post stultum Medicum vulnera animarum fiant pejora to distinguish exactly of several maladies to enquire all he may into the heart and inward man and accordingly to administer lest in case he proceed confusedly the wounds in the soul by the Physicians folly prove more dangerous for prevention whereof Non omnibus unâ câdâ—mque librâ pensandum est there followeth a catalogue of sins and of such penances as concern the same holding an equal analogie between the malady and the medicine the sin and the sorrow Aâ—d all this not to expiate or satisfie for what hath passed but to exclude and prevent what may follow non pro remissione peccatorum sed pro remedio Poenitentibus atque lugentibus vera medicamenta salutis not for the remission of siâ— but for remedy against sin for so much they are intituled Excâ—rpta Patrum remedia animarum Receipts of the Fatherâ— for thâ— souls preservative All which sowre and sharp potions prescribed by the Ancients serve not to justifie but sanctifie real converts For the not imputing the remitting and covering of sin appertain to the righteousness of faith Whereof cordial sorrow fasting and chastising of the body Psal 32.1 almesdeeds c. are the fruits of a good life and evidence of justifying faith Place then such exercises of piety under sanctification and no incroachment will be upon the solemn Sacrifice of our Redemption The like construction charity may put upon all the subsequent testimonies These Canons were decreed about the year of grace 740. at which time Egbert possessed the Chair at York and for that cause could not be published by Bede dead four years before as Florentius Wigorniensis Beda in magna devotione tranquillitate ultimum è corpore spiritum efflavit Flor. Wigorn. ann Dom. 735. Chron. pag. 271. Lond. an 1592. Fasti Regum Episcoporum Angliae ad finem Rerum Anglic. Scriptor Lond. à Dom. H. Savilio editi and the Savilian Fasti testifie A Council celebrated at Calchurch situated as Hollingshed will have it in the Mediterranean Kingdome of this Island King Offa then reigning in the year of our Lord 787. where a Roman Legat presided and where were assembled the Arch-BB and BB. of both Provinces Gregorius Ostiens Episcopus Praesidens ponit Author Antiq. Britan. Ecclesiae in Northumbria Hollenshedus verò rectiùs in regno Merciorum insomuch that the Noble Collector styles it Concilium Legatinum Pan-Anglicum A Convocation of all England Si quis autem quod absit sine poenitentia confessione de hac luce discessit pro eo minimè orandum est where amongst other Chapters and Constitutions there is one De conversione poenitentia confessione and for Confession thus If any person which God forbid depart this life without repentance and confession that man is not to be prayed for and not to pray for the Dead was in that age held as uncharitable as with us to pray for the living is esteemed charitable And that Confession there mentioned is the same made unto the Priest the words immediately before specifie where we read According to the judgment of the Priest Juxta judicium Sacerdotum modum causae Eucharistiam sumite fructus dignos poenitentiae sacite and nature of the offence receive the Eucharist and bring forth fruit meet for repentance Inter Concilia Orbis Britan. c. operâ scrutinio V. C. Henrici Spelman Equ Aurati edita Lond. A. D. 1639. King Athelstane who began his reign over all England by him reduced to a Monarchy A. D. 924. King Athelstane and Crowned at Kingston by Athelmus Arch-Bishop of Canturbury in the year of grace 924. amongst his and other laws of the Saxon Princes collected by Mr Lambard this is fifth that was enacted by him If any being condemned desire to confess himself unto the Priest that all do earnestly and diligently promote all the Laws of God c. I have not seen the law in Lambard himself the Treatise being in few mens hands where I suppose it is more at large but rather as it is pointed unto Book 16. pag. 1360. and the title rehearsed by Doctor Bridges in his defence of the Government c. Afterwards King Alured wearing the Diadem of this land amongst the Ecclesiastical laws by him ordained and ratified