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
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
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
general tradition of the Church 2. That the Greek Church used not auricular Confession nor had that institution reached (a) Floruit Panomitan An. Dom. 1440. as yet unto them 3. That single-life in the Clergy and clancular confession are observed in the Latin Church upon like grounds viz the positive Laws of the Occidental Church 4. That the obligation of single-life and confession are of force in the Ponentine Churches onely where they have formerly been admitted 5. That as the Greek Priests sinned not in contracting marriage because Coelibate in Priests is but de jure positivo onely no more did the Graecians in not confessing because the institution thereof is but de jure positivo only and both restrained to particular Churches and they remaining without the compass of those ordinances 6. That a member of the Latin Church sinneth mortally in abstaining from Confession because in that Church the general tradition therof hath been received By all of which it appeareth that Canonical obedience was required only to Confession as an useful constitution of the Church and of such persons and places onely as had consented thereunto The succeeding Canonists have sailed by this compass All of them if credit may be given to impetuous Maldonate following their first interpreter Omnes Juris Pontificii periti secuti primum suum interpretem dicunt confessionem tantùm esse introductam jure ecclesiastico Maldon disp de Sacram. Tom. 2. c. 2. de Confes orig say that confession was onely brought in by the law of the Church And in truth the Gloss of Semeca upon Gratians decrees and the handling of that gloss by the late Roman Correctors clearly shew the wind to be in another corner with them than at Rome Gloss de Poenit initio dist 5. in poenitentia for John Sâ—meca a Glossator upon Gratian approving that opinion which setled Confession upon Church-tradition is checked by one Frier Maurick appointed by Pius V. to oversee such Glosses with this Marginal note Nay Confession was ordained by our Lord Imò confâ—ssio est instituta à Domino est omaibus post Baptismum lapsis in mortale peccatum tam Graecis quà m Latinis jure divino necessaria Rom. Correct ib. in margin and by Gods law is necessary to all that fall into mortal sin after Baptisme as well Greeks as Latins The Council of Trent had said Amen to this and Anathema to that opinion therefore all Glosses decrees and determinations Theological must be calculated according to that Latitude Then were the Canonists put to silence but the Divines keep a muttering still Peresius Aiala derives the lively expression thereof from tradition for however saith he this confession might be shadowed forth in the old Law Quamvis Auricularis haec confessio in lege veteri fuit adumbrata per praecursorem Christi inter partes poenitentiae commendata tempore Apostolorum etiam usitata tandem ab Jesu Christo Redemptore videatur esse instituta tamen nuda clara hujus Sacramentalis instituti ratio quantum ad substantiam circumstantias ejus divinâ traditione solùm constat Peres consid 3. de tradit Auric Confes might be commended by the fore-runner of Christ amongst the parts of Repentarce might be used by the Apâ—stles and at last seem to be instituted by Jesus Christ our Redeemer yet the naked and evident reason of this Sacramental institution in respect of the substance and circumstances thereof is onely manifest from divine tradition His Countrey-man Canus a Divine of some judgment but more freedome than usually is amongst men detained in servitude having sifted those texts vulgarly recited for this purpose concludes of that in Saint James Alia quae solent afferri ut est illud Jacobi 5. Confitemini alterutrum c. illud Luc. 17. non adeò firma videntur adversùs Paereticos testimonia tametsi dici etiam facilè poterat quòd licâ—t ex sacra Scriptura hujusmodi praeceptum non haberetur habetur tamen ex traditione Christi Apostolorum quemadmodum alia pleraque naturae fidei documenta Canus part 5. Relect. de Poenit. pag. 900. Confess one to another c. that other of Christ shew your selves to the Priestâ— as of testimonies too weak to incounter Hereticks and betakes himself to this last refuge Although it may be easily said that let it be granted there is not extant any such command in holy Scripture notwithstanding it is received from the tradition of Christ and the Apostles as many other doctrines of the nature of faith are Add hereunto a Provincial Synod assembled at Perterovia in Poland where the Fathers conclude thus From hence it may be collected that Auricular confession was without doubt delivered from Christ by word of mouth Ex quo colligere licet quòd viva voce procul dubio fuit à Christo tradita cujus midtò maxima dictorum factorum pars mandata Scripturis non est Confes Syn. Prov. Perter habit 1551. c. 47. de confel p. 253. 2. edit Dilingae 15.57 the greatest part by far of whose sayings and doings were never committed unto any writing In the opinion then of this Conventicle Christ instituted the same but where and when tradition can best inform This want of Proof in Scripture and Resolution in Divines occasioned some in those times to be otherwise minded The Waldenses of Provence and Daulphine Anno 1535. amongst sundry other Articles of their Belief as had been taught unto them from Father to Son for many hundred years sent to Oecolampadius and Bucer this seventh Auricular Confession is not commanded by God History of Waldenses collected by I.P.P.L. p. 59 60. edit London 1624. and it is concluded according to the holy Scriptures that the true Confession of a Christian consisteth in the confessing of himself to one onely true God to whom belongs honour and glory There is another kind of confession when a man reconcileth himself unto his neighbour whereof mention is made in the fifth of Saint Matthew the third manner of confession is when a man hath sinned publickly and all men take notice of it so he confess and acknowledge his fault publickly Our Countrey-man John Wickliffe began openly oppose Sacramental confession Cepit confessionem Sacramentalem apertè oppugnare asserens eam non in Scripturis fundari sed ex sola institutione papali introductam suisse Tho. Walden Tom. 1. de Sacr. cap. 135. affirming the same not to founded upon the Scriptures but to have been brought in onely by Papal institution saith his Antagonist Tho. Walden and not unlikely for in that ridiculous pack of heresies amassed by the Council of Constance and laid unto his charge this we find for one If a man be duly contrite Si homo fuerit debitè contritus omnis confessio exterior est sibi superflua inutilis Conc. Const Sess 45. Error Jo. Wickl à Martino 5. damanat all external confession is
superfluous and unprofitable And in a declaration of Walter Bruit containing divere positions by him asserted Anno Dom. 1393. this is one Arch-B Abbot of visibility of the Church p. 72. edit Lond. 1624. that auricular confession is not prescribed in the Scripture Add unto these how in the Province of Tholouse a certain People called Boni homines a branch of the Waldenses An. Dom. 1175 if not the tree it self being questioned by the Bishop of Lyons Interrogavit Episcopus si deberet unusquisque consiteri peccata sua Sacerdotibus Ministris ecclesiae vel cuilibet laico vel illis de quibus dixit Iac. Confitemini alterutrum c. Qui respondentes dixerunt infirmis sufficere si confitentur cui vellent de Militibus vero dicere noluerunt quia non dixt Jacobus nisi de infirmantibus Quaesit it â—tiam ab eis si sufficiebat sola cordis contritio on s confessio vel si erat necesse ut facer nt satisfactionem post datam poenitentiam icjuniis eleemosynis afflictionibus peccata sua lugentes si suppeteret cis facultas Responderunt dicentes quia Iacobus dicehat Confitemini alterutrum peccata vestra ut salvemini per hoc sciebant quòd Apostolus aliud non praecipiebat nisi ut consiterentur sic salvarentur â—ec volebant meliores esse Apostolo ut aliquid de suo adjungerent sicut Episcopi faciunt Rog. Hovedon Annal. pars post Henrici secundl R. p. 319. edit London If every man ought to confess his sins unto the Priests and Ministers of the Church or else to a Lay-man or to those of whom Saint James saith confess your sins one to another They answering said for them that are sick they may confess to whom they please Of others they had nothing to say because Saint James spake onely of infirm persons The Bishop further demanded of them if contrition of the heart and confession of the mouth were sufficient or if satisfaction after penance injoyned was necessary in bewailing their sins in fasting afflictions and almes-deeds if they were able They answered saying Saint James saith Confess your sins one to another that you may be saved and by this they perceived that the Apostle commanded nothing else but that they should confess and be saved neither would they be better than the Apostle as to add any thing of their own heads as Bishops do So hath Roger Hovedon related their tenet in the process of their condemnation Afterwards Anno Dom. 1479. there issued a commission from Rome to Alphonsus Carillus Arch-Bishop of Toledo authorizing him to assemble a Synod at Salamanca and convent the Professor there Petrus Oxoniensis for teaching these conclusions 1. That mortal sins in respect of the offence Conclus 1. Peccata mortalia quantum ad culpam poenam alterius seculi delentur per solam cordis contritionem sine ordine ad claves Conclus 2. Quòd confessio de peccatis in specie fuerit ex statuto aliquo universalis Ecclesiae non de jure divino Conclus 3. Quòd pravae cogitationes confiteri non debent Prelates latin sed solâ displicentiâ delentur sine ordine ad claves Conclus 4. Quòd confessio non debet esse secreta Canus part 6. Relect. de poenit p. 899. and blotted out onely by the contrition of heart without relation to the keyes 2. That confession of each particular sin was grounded upon some stature of the universal Church and not upon divine right 3. That evil thoughts ought not to be confessed and are blotted out by a dislike and displeasure thereof without reference unto the keys 4. That confession ought not to be held in secret All of which were condemned at the meeting and that condemnation ratified at Rome and that Ratification inserted for the worth thereof into the Extravagants by Sixtus IV. This opinion then could no sooner peep out but it was cut off by such as in those ages struck the stroke It remaineth now that we examine the grounds of such Censures and condemnations Some of the Theologues that stand for divine institution alleage Christs direction to the Lepers Luke 17.14 Go shew your selves unto the Priests I say some not all for the more judicious have laid aside this leaden weapon But that some which gape more after the froth of allegories that the clearer streames of the literal and genuinous sense have somewhat esteemed thereof as Haymo for that not onely sins must be confessed to the Priest Quia non solùm Sacerdotibus peccata sua confiteri debent sed etiam secundum corum consilium poenitentiam satisfactionem veniae suscipere recte dicitur Ire ostendite vice enim Dei peccata Sacerdotibus pandenda sunt inxta illâ—um consilium poententia ageada Qui ergo babet lepram pâ—ccati in anima debet â—enirâ—â—ad Sacerdotem ci humilâ—ter peccata consiteri Haym Domin 14. post pertecost p. 401. but moreover that by their advice penance and satisfaction of pardon must be obtained it was well said Go shew your selves unto the Priests for unto the Priests instead of God are sins to be opened and penance at their discretion to be imposed And a little after The man that hath the leprosie of sin in his soul ought to resort unto the Priest and humbly make confession of his sins Thus Haymo hath laid a weak load upon a weak back yet such is the weakness of our Rhemist Rhemists Annot in Luke 17.14 judgments that they think it worthy to furnish an Annotation and in good sadness tell us that by leprosie is meant sin to be healed by the Ministery of the Priests and by shewing Confession and to that purpose quote a book of Saint Austins as truly his as their note is unto the text Such allusions may serve to stuff a Postill but not to back an argument as a French-man cries out upon his Auditory Shew your consciences good people unto your Priests Moastrez vos Consciences aux Prestres leur declarez vos Pechez si en voulez estre guarcatis Serm. pour le 14. Dimanche apres la Pentecost A Roven chez D. Landet 1634. and declare your sins unto them if you will be healed However the Pulpit may flourish with such Clerk-like collations the Polemical writers are squemish therein The Cardinal likes the allegory but not the pillar that suftaines it for we do not affirm saith he that the Lepers were dispactched by Christ unto the Priests Neque nos dicimus missos leprososâ—à Christo ad Sacer lotes ut illis peccata sua confitereâ—tur sed ut in lege veteri cogaitio lepâ—ae corporalis ità in nova cogaitio lepâ—e spâ—ritualis ad Sacerdotes pertinet Bellar. lib. 3. de poen c. 3. to confess their sins unto them but as in the old Law the leprosie of the body was of Priestly cognizance so in the new Spiritual-leprosie is to be taken notice of
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
conciliorum decretis mentio D. Petav animadvers ad Epiphan haer 49. pag. 238. who make capital and mortal of equal latitude and both which despoyls the sinner of the ornament of Charity but some more heynous than ordinary and which by name are expressed in the Canons and decrees of Councils and to which several and distinct penances were allotted and belonged Other sins also there were of an inferi ur alloy and burthen and of them the Penitential Canons took no notice saith their great Antiquary Petavius So then as of old not all sins but selected ones were assigned for publick exomologesis the like may be said that there is no necessity of revealing all but some offences which press deepest upon the Conscience to the Ministers of Reconciliation Moreover we may learn by the Church-Censures what sins properly appertain to Confession Absit ut quoties peccatum fuit toties excommunicationis sententiam exhibendam esse aut publicum resipi scentiae testimonâ—nm à singulis personis efflagitari Quà m enim multa nobis solis consciis in dies horas admittimus quae privata coram Deo confâ—ssione adjunctis precibus condonantur Quorsùm etiam erant quotidianae preces cum Sacrificiis matutinis vespertinis instâ—tutae sub lege Quorsùm nunc quoque sacros conventus à reatus nostri consessione auspicamur nisi ut quotidianâ— peccata absque ulla alia cognitione nobis condonâ—ntur de solis igitur gravioribus peccatis cum offendiculo Ecclesiae conjunctis publicae satisfactiones intelligendae sunt Beza de Presbyr excom pag. 42. edit Genev. 1590. God forbid saith Beza that the Church should fulminate her excommunication for every sin or that publick testimony or repentance should from all persons be exacted though in extremity every sin incur Gods displeasure the sinner is exiled his presence and needeth to be reconciled by repentance for how many sins do we daily and hourly commit which are pardoned upon private confession before God with prayers annexed To what end served the daily prayers the morning and evening Sacrifices under the law To what purpose do we in our sacred assemblies begin and enter into our solemn prayers with confession of our guiltiness but that our daily sins might be forgiven without any further acknowledgment Publick satisfactions therefore must be understood of such sins as are hainous and scandalous to the Congregation Hitherto Beza The objection of Erastus was All sins deserve excommunication therefore the censure was to be served either upon all or none Beza denies the consequent and sheweth good reasons why all sins are not subject to the Censure and which serve also to shew why all sins are not to be stood upon in Confession because sins of a lesser magnitude may be otherwise blotted out by private Confession and tears or by the general and publick acknowledgment of the Church and as notorious and scandalous were onely liable to the Churches censure and penance So not all sins but such as afflict the conscience and suffer the sinner to take no rest are necessary to be confessed And this doctrine our Church maintaineth and wisheth all her children to take it to heart carefully distinguishing the same from the so much abused Popish Auricular Confession which they thrust upon the souls of Christians as an expiatory sacrifice and meritorious satisfaction for sin racking their Consciences to confess when they â—eel no distress and to enumerate all their sins which is impossible that by this means they might dive into the secrets of all hearts which ofttimes hath proved pernicious not onely to private persons but also to publick States To conclude then Gravioris leprae immunditia with Bede the unclean and more grievous leprosie Bed in Jac. 5. Bernard hom 16. in Cantic Calvin Instit p. 339. Omne quod remordet consciâ—ntiam with Saint Bernard every sin that biteth the Conscience Quando quis ità angitur afflictatur peccatorum sensu ut se explicare nisi alieno adjutorio nequeat with Calvin The sins that gore or prick the conscience and out of which without and from without the sinner cannot wind himself when a man cannot quiet his own Conscience as the Church prescribeth Rubrick at the Communion Bishop Morton Appeal lib. 2. cap. 14. Bishop Montagu Appeal pag. 299. or is burdened with sin so the Bishop of Duresme Or in the case of perplexity for the quieting of men disturbed in their Consciences as the Bishop of Norwich In all of which we are injoyned to shew our selves unto the Priest and to seek at his hands both the counsel of instruction and hope of Gods pardon as Bishop Morton To receive Ghostly comfort advice and counsel and the benefit of absolution to the quieting of his conscience as our sacred Liturgie admonisheth Remember good People this Medicine is for your diseases this Balme for your griefs advancing your safety more than shewing forth the Ministers power the treasure of absolution is yours he keepeth but the key to open the same for you upon a Penitential knock A pious Priest delighteth not in the sad story of your infirmities Condolere norimus peccantes affâ—ctu intimo Quotiesâ—unque alicujus lapsi peccatum exponitur compatiaâ— nec supeâ—bè increpem sed lugeam desteam Ambr. l. 2. de poen cap. 11. nor blames you with reprochful words but embalmes you with many tears weeping with such as weep and sighing with those that are in distress his crown and rejoycing is like the good Samaritan to pour oyl and wine into your gaping wounds Despise not Gods ordinance it is powerful and to those that use it right efficaciouâ— Neglect not the benefit of the keys for the Priest beareth them not in vain slight not his Ministery it is the word of Reconciâ—iation Keep thy conscience waking and the eyes thereof open the case is fearful where the Conscience slumbreth and the soul is dark where that light is extinguished Oh preserve the voice of this Turtle Vox Turturis vox gementis Bern. stop not thine ears at this Charmer it is Gods Deputy and Watchman Thou hast just reason to fear he hath yielded up thy fort unto the enemy when it no longer keeps Centinel Keep this jewel alive Preserve it with a meditation of Gods Judgments and thy deserts feed it with the promises of the Gospel and yet it will inform thee when this Physick must be used It will send thee to the Minister as the voice in the vision did Paul to Ananias Act. 9. It will open thy cause without flattery spur thee on to seek comfort without delay and comfort thee more in the remission and pardon than the terrour of the sin could afflict thee Make the Conscience thy Examiner and thou shalt the better discern in what cases the Priest must be thy Judge and his Ministery thy relief and comfort CHAP. VIII The Contents Of the Confessary or Priest that receiveth Confessions and
aliquam negligentiam seu oblivionem vel malevolentiam abscondisti liberet te Deus ab omni malo hic in futuro conservet confirmet te semper in omni opere bono perducat te Christus Filius Dei vivi ad vitam siae fine manentem Confitentium Cerem antâ—q Colon. 1530. present and to come which thou hast committed before him and his Saints which thou hast confessed or by some negligence or evil will hast concealed God deliver thee from all evil here and hereafter preserve and confirm thee alwayes in every good work and Christ the Son of the living God bring thee to the life which remaineth world without end After this form are conceived all the Absolutions prescribed for use in the Liturgy of our Church as savouring of more modesty and less superciliousness and that none of Gods glory might be thought to cleave unto the Ministers fingers for instance In the general absolution upon the confession of sin at the entrance of Gods worship He pardoneth and absolveth all such as truly repent them of their sins Forms of Absolution in the Church of England and unfeignedly believe his holy Gospel wherefore we beseech him to grant us true repentance c. And after a general confession of sins premised by the Communicants the Minister or Bishop if present turning himself unto the people saith Almighty God our heavenly Father who for his great mercy hath promised forgiveness of sins to all such which with earnest repentance and true faith turn unto him have merey upon you pardon and forgive you all your sins strengthen and confirm you c. And at the visitation of the sick the sick party having confessed any weighty matter wherewith his conscience is troubled the Priest absolveth him after this sort our Lord Jesus Christ who hath left power to his Church to absolve all sinners which truly repent and believe on him of his great mercy forgive thee thine offences and by his authority committed unto me I absolve thee from all thy sins in the Name of the Father c. By all of which it is evident how much the Church attributeth to prayer and Divine authority in this ministration A third Ordinance whereby the Minister remitteth sins 3. By the Sacraments Sacrament a non excludimus quae verbo tanquam sigillo regio appâ—ndi solent Masar de Minister Anglic. l. 5. c. 10. pag. 635. Acts 2.38 Acts 22 16. â—ur Baptizatis si pâ—r hominem peccaâ—a dimiâ—â—i non licet in Baptismo utique remissio peccatorum omaium est Quid interest utrum per poenitentiam an per Lavacrum hoâ— jâ—s sibi datum sacerdotes vendicent unum in utroâ— Mâ—aistâ—rium est Ambr. l. 1. de Poen c. 7. is in dispensing the mysteries of God the holy Sacraments and these added to the word of God render the pardon under seal the more to confirm and quiet a distracted Conscience for of Baptisme it is evident Repent saith Peter and be baptized every one of you in the Name of the Jesus Christ for the remission of sins And now why tarriest thou saith Ananias unto Paul arise and be baptized and wash away thy sins And the Nicene Creed I believe one Baptisme for the remission of sins Upon which ground Saint Ambrose questioned the Novatians that baptized and yet acknowledged no power in the Church to remit sins Why baptize you if sins may not lawfully by man be forgiven assuredly in Baptism there is a pardon for all offences What difference is there whether Priests claim this power as given unto them in the reconciling of Penitents or in the washing of Baptisme The Ministery in both being one and the same So for the holy Eucharist that lively mirror of our Saviours passion wherein Christ is crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before our eyes wherein the Bread is broken and delivered in token that his body was broken and his merits given unto us wherein the Bloud of the new Testament is shed for many for the remission of sins Matth. 26.28 Now the virtue annexed to these Blessed Sacraments which are seals of the Promises of the Gospel as the Censures are of the threats is from God whose Sacraments they are and not from man who is but the Minister thereof From his side flowed the bloud and water and because both rise from that spring they have both this power Herein is no power for man where the grace of the Divine bounty prevaileth saith Ambrose It is one thing to baptize by the way of Ministery Nulla in his hominis potestas est ubi divini muneris gratia viget Ambr. suprà and another thing by the way of power saith the Oracle of Hippo the power of baptizing the Lord retaineth to himself Aliud est baptizare per Ministerium aliud per potestatem sibi tenuit Dominus potestatem baptizandi servis Ministerium dedit Aug. tract 5. in Joan. the Ministery he hath given to his servants And that School-man argued not amiss that framed this conclusion thence To baptize inwardly and to absolve from mortal sin are of equal power Paris potestatis est interiùs baptizare à culpa mortali absolvere sed Deus non debuit potestatem baptizandi interiùs communicare ne spes poneretur in homine Ergo pari ratione nec potestatem absolvendi ab actuali Alex. Halens sum part 4. Qu. 21. Memb. 1. But God ought not to communicate the power of baptizing inwardly lest any hope should be placed in man therefore by the like reason ought he not to commit the power of absolving from actual sin unto any To conclude this point touching the Sacraments Cyprian or the Author of the XII Treatises De Cardinalibus operibus Christi writeth thus Forgiveness of sins Remissio peccatorum sive per baptismum sive per alia Sacramenta daretur propriè Spiritûs Sancti est ipsi soli hujus efficientiae privilegium manet Cypr. tract de bapt Chr. whether it be given by Baptisme or by other Sacraments is properly of the Holy Ghost and the privilege of effecting this remaineth unto him alone So much for the third mean wherein the power of the keys is exercised viz. in the due administration of the Sacraments 4. By excommunication ecclesiastical censures The fourth and last thing wherein the power of the keys is discerned consisteth in the interdictions and relaxations of publick Censures Therefore Divines refer the promise of the keys made unto Peter Matth. 16. to the Ministery and Preaching of the Gospel Illa deligando solvendo Petro facta promissio non aliò debet râ—sâ—â—â—i quâ—m ad vâ—â—bi ministerium locus Matth. 18. ad disciplinam excommunicatioms pâ—rtinet quae ecclesiae promissa est Calvin Instit lib. 4. c. 11. Sect. 1 2. and the mention of the keys to be granted again Matth. 18. to Ecclesiastical discipline and excommunication The censure of the Church is
College 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 607. De locoâ— tempore quibus tribuenda sunt haec capitula nihil â—dfero H. S. as the same worthy person affirmeth though be can give no certain account when they were established The next Item for Confession is contained amongst the laws of King Canutus A. D. 1020. K. Canutus Canut regnare coepit an sal hum 1016. Canut regnare desiit an sal hum 1035. Guil Lambard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fo 9â— who began his reign A. D. 1016. and died 1035. as Mr Lambard writeth or one year later according to the Savilian Fasti Anno 1017. Râ—x Canutus totius Angliae suscepit imperium Flor. Chron. p. 319. Or as Fabian will have it he began his reign A. D. M. XIX Cnat Rex cùm viginti annos regnassâ—t vivere destitit apud Scaftesbirch Hen. Hunt p. 208. 2. or two years sooner according to Florentius Wigorniensis and reigned XX years in great power and justice He died at Shaftsbury and lieth buried in the old Monastery at Winchester Amongst the Laws of this King Canutus or Knute or rather of King Edgars Laws by him confirmed and to be observed by all the Englâ—sh and Danes his subjâ—cts these are found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 23. We advise that for all moâ—tall sins commâ—tted thâ—ough diabolicat suggestion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prostat etiam apud D. H. Spelman pag. 550. the counsel of the Ghostly Father be diligently obseâ—ved Another provision there is also made for guilty persons adjudged to die Let liberty be granted to them to confess their sins to the Pâ—iest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lamb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fo â—14 2 §. 41. Si quis rei capitalis damnatus confessionem anxiè cupiverit nemo illum unquam arceat they much desiring the same and a pecuniary mulct imposed on such as shall cross or hinder them the opportunity Si quis Latro aut alius condemnatus ad mortâ—m quaerit confessionem nullo modo ei denegetur Quod si quis fecerit Regi emendet aut se purget If a thief or any other person condemned unto death desire to confess and shrive himself by no means let it be denied him which whosoever shall hinder let him make satisfaction to the King Qui fornicatus fuerit cum alia foemina vel quod pejus est cum alia conjugata faciat Poenitentiam secundum librum poenitentialem or purge himself Again He that shall commit fornication with a woman or which is worse with a married wife A Pascha usque ad Pentecosten nullus jejunet nisi sit praeceptum pro publica poenitentia R. Cnuti Leges MS. let him do penance according to the Penitential book Again from Easter unto Whitsontide let no man fast except it be injâ—yned him for publick penance wherein is mentioned publick penance and the Penitential Book no question the same with Theodore's a great argument that if publick confession sure publick penance was not then discontinued Yea so precious in their eyes was this Christian practice that with the Ancient English no religious or solemn act was undertaken except the parties were auspicated and dedicated by confession Ingulphus relateth of one Heward a Saxon Lord groning under the bleeding tyrannie of the Norman Conquest for redress whereof having raised some forces and to gain the more power over them he repaired to a religious man one Brandon then Abbot of Bury Se fieri legitimum Militem praemissâ primitùs omnium peccatorum confâ—ssione corum perceptâ absolutione supplicavit and desired at his hands to be admitted Knight first premising confession of all his sins Anglorum erat consuctudo quòd qui Militiae legitimè consecrandus esset vespere praecedente diem consecrationis suae ad Episcopum vel Abbatem vel Monachum vel Sacerdotem aliquem contritus compunctus de omaibus suis peccatis confessionem saceret absolutus orationibus devotionibus afflictionibus dâ—ditus ia Ecclesia pernoctaret in crastino quoque missam auditurus gladium superaltare osserret post Evâ—ngelium Sacerdos benedictum gladium collo militis cum benedictione imponeret communicatus ad eandeÌ„ missam sacris Christi mysteriis denuò Miles permaneret Ingulph Hist p. 512. 2. Lond. and thereof procuring absolution And to boot the same Historian tells us what the custome in England then was in conferring that Military honour of Knighthood The Candidate upon the eve before the day of that solemnity was with much compunction to make confession before the Bishop Abbot or Priest of all his sins and receiving absolution to watch all night in the Church at his prayers On the morn to resort to Mass there to offer his sword upon the Altar which after the Gospel said the Priest was to hallow and to put the same upon the Knights neck with a blessing where he was to communicate the sacred Mysteries of Christ and thence to remain lawfully Knighted Many years after in a Synod held at Westminster against the prohibition of the then chief Justice of England by Hubert Arch Bishop of Canturbury A. D. MCCI. and in the third year of King John amongst other constitutions then composed there is one that bears the title De Poenitentia wherein Priests that hear confessions are thus injoyned Praecipimus ut Sacerdotes in poenitentia diligenter attendant circumstantias qualitatem sc Personae quantitatem delicti tempus locum causam moram in peccato factâ—m devotionem animi poenitentis ut poenitentia talis injungatur uxori unde non reddatur marito suo suspecta de aliquo occulto enormi peccato Idâ—m de Marito conservetur Nullus ettam Sacerdos post lapsum antequâ—m confitcatur ad altare praesumat accedere celebraturus Id adjicimus ad Sacerdoâ—um cupiditatem resecandam ut Missae non injungantur his in poenitentia qui non fueâ—iat Sacerdotâ—s Roger. Hoveden annal pars poster p. 458. We command that Priests in penance diligently weigh the circumstances viz. the condition of the person and of the offence the time place cause and continuance in the sin and devout mind of the penitent thâ—t no such penance be injoyned upon the husband or wife as to raise a suspicion of the offence to either party That no Priest after his fall into sin presume to celebrate at the Altar before he make his confession And to cut off all occasion of covetousness in Priests we add that no penitents shall be injoyned to provide Masses to be said excepting Priests onely Stephan Langton A. D. 1â—05 Stephan Langton the same that was obtruded upon King John and put into the chair at Canturbury by the Pope against the will of his Soveraign Lord ordained in a Council at Oxford Ann. M. CCV Linwood De officio vicarii l. 1. c. statuimus lib. 5. de poen remiss c. Quoniam That Bishops
delinquendi at the time of shrift That he should set with an humble look his countenance downward not once beholding the penitents face especially if a woman to afford a patient audience unto whatsoever shall be said and to support with the spirit of lenity to use all persuasions to extract a plenary confession to enquire after usual and customary sins punctually and after strange ones afar off and by circumstances and with that discretion as to teach the penitents how to confess not how to transgress And adviseth the Confessor to pick out the greater sins as Murder Semper majora crimina praecipue notoria Majoribus reserventur Linwood lib. 5. de Poen in remiss c. in Confess Sacrilege Incest sins against nature c. for such as are of greater place and set them by as reserved cases for the Pope not to grant absolution therein but at the point of death and that upon condition of their recovery they present themselves at Rome with Letters testimonial from their own Confessors of the nature and quality of the offence the Popes it seems had then seised upon fat sins as well as the fat of the Land this constitution was made about the year of our Lord 1240. But Richard sirnamed the great his predecessor A. D. 1229. Richardus Magnus and one that should have taken place of him however the Compilers of the Constitutions have set him behind for he was sacred Arch-Bishop in the year of grace MCGXXIX He made a very pious and necessary law That forasmuch as the soul far excelleth the body Physicians are strictly charged Cum anima longè pretiosior sit corpore sub iâ—terminatione Anathematis prohibemus ne quic MedicoruÌ„ pro salute corporali aliquid suadeat aegroto quod in periculum animae convertatur ut aegrum ante omnia admoneat inducat ut Medicos invocet animarum ut postquam fuerit infirmo de spirituali provisum medicamine ad corporalis medicinae remedium salubrius procedatur Linwood lib. 5. de poen remiss cap. Cum anima sub interminatione Anathematis under pain of the Churches Ban curse to recommend no such thing unto their Patients for the recovery of their bodily health which may not be undertaken without danger to the soul but before all things to exhort them to send for the soul-Physician and after spiritual physick hath been prescribed and provided and administered to the soul then to proceed in the name of God to give Physick to the body A Canon which if duly observed by our Physicians I am perswaded their Physick would work much better than it doth But now the Spiritual Physician is hardly thought of and his visits accounted ominous as if sin were not worth the healing or he wanted the power and cunning For after Luke the Physician and Zeno the Lawyer we send for Barnabas the son of consolation when the soul is sensless of his help and Ghostly comfort Bonifacius Uncle to Queen Elenor A. D. 1244. wife to King Henry the third and advanced to that Metropolitical See An. MCCXLIV provided against these that molested or any way hindred such that would do penance and be confessed Praecipimâ—s ne aliquis praesumat impedire quin sacramentum poeâ—itemiae unicuique petenti liberè impendatur spatium liberum confitendi quod potissimè propter incarceratos suadetur quibus saepius inhumaniter ne dicamus infideliter denegatur Lindw l. 5. de poen remiss cap. Cum sacramentum and appointed that convenient time be allotted for that sacred action and specially to prisoners who many times inhumanly and unchristianly are denied the use hereof or else so little time afforded unto them as to put them rather into danger of discomfort and desperation than matter of spiritual joy and consolation John Peccam who sate in the See of Canturbury A. D. 1279. An. Dom. MCCLXXIX Ordered that Parish Priests should diligently take heed Parochiales insuper sacerdotes caveant ne alicui dent corpus Domini nisi prius constet ipsum confessum fuisse testimonio judicio fide-dignorum Lindw l. 3. de Missar celebr c. Altissimus de terra that they administred not the Body of the Lord to any Communicant except it might appear unto them that such a person was formerly confessed by the testimony and judgment of credible persons The next law or Constitution is of Walter Reginald A. D. 1312. who possessed the place at Canturbury in the year of our Lord MCCCXII He willeth the Priest to rip up the nature of the diseases Diligenter attendat sacerdos circumstantias criminis qualitatem personae tempus locum causam moram in peccato Sacerdos ad audiendum confessiones communem sibi locum eligat in locis absconditis non recipiat alicujus confessiones maximè mulieris talem injungat uxori poenitentiam ut viro suo non reddatur suspecta ne aliquibus injungat poenitentiam nisi cum restitutione consulat Episcopum vel alium qui vices ejus gèrit aut provectos discretos viros quorum consilio certificatus sciat quos qualiter ligare possit absolvere manus absolutionis non imponi nisi se corrigentibus c. Lind. l. 5. de poen remis c. Sacerdos and to sift the circumstances of sin such as are the condition of the person the quality of the offence the time and place when and where the sin was committed all which must be spoken of in Confession He also appointed an open and visible place for shrift to cut off all occasion of scandal and suspicion especially when women make their approches admonisheth that Priests impose no such penance to the wife as to cause suspicion in the husband To be careful the nature of the offence requiring to injoyn such penance as may imply restitution to the party grieved To consult with the Bishop or his Suffragan or with experimented discreet Priests that he may know the better whom and what to bind and loose and where he seeth no probable signâ— of sincere contrition and no purpose of abandoning the sin confessed to suspend his absolution and to dismiss the sinner for that season with admonitions tending to unfeigned repentance Prohibemus ne ullus sacerdos lapsus in peccatum mortale ad altare praesumat accedere celebralurus antequam confiteatur nec puto ut quidam errantes credunt quod mortalia deleantur per confessionem generalem Lindw l. 3. de celebr Mis cap. Lintheamina The same Arch-Bishop also forbad Priests that had fallen into mortal sin to approch unto the Altar there to celebrate without making their confession adding that he could not suppose as some others erroneously believed that mortal sins could be washed away by a general confession Where by the way note that Parenthesis good Reader as some believe intimating that there were in those dayes some that so believed viz. that general Confession might procure