CHAP. 1.

I May fitly compare the Sectaries of our tyme as S. Gregory Nazianzē doth that enemy of God, Iulian the Apo∣stata,* to the Camclion. For as he chan∣geth himselfe into all variety of co∣lours but only white the most true & natiue colour: so our Reformers ad∣mit all manner of Doctrine, and in this present all sorts of Confession, but that which is most important and bene∣ficiall for their soules. 1. They allow the Confession of sinnes to God in generall. 2. The Confession of some sinnes in particuler to a learned Minister to receaue comfort and direction from him. 3. The Confession of certaine enormo us crimes publikely made in the sight of the congregation, for their satisfaction and terrour of others. 4. The Confession of priuate iniuries to the party offended to be recon∣ciled to him. But the Confession of all particuler faults to a Page  130 lawfull Priest to receaue pardon, and absolution they vtter∣ly disauow. Wherein (to proceed more perspicuously) they chiefly deny three principall points. First the power in Priests to absolue from sinnes. Secondly the necessity of sinners to confesse. Thirdly the necessity of numbring euery particuler offence. All which notwithstanding I will clearly deduce out of that soueraigne Commission Christ gaue to his Apostles, when breathing vpon them he sayd.

2. Receaue yee the holy Ghost, whose sinnes yee forgiue they* are forgiuen: and whose sinnes yee retaine they are retayned. For by this passage it is euident, that authority is giuen to the Priests of Gods Church, not only to preach the Ghospell, and denounce retention to the impenitent, remission to the* penitent belieuer, as D. Sparkes, D. Fulke with their ad∣herents perfidiously wrest the words: but absolute po∣wer is granted vnto them, as the Vicars and Vicegerents of Christ, truly to remit and pardon sinnes. 1. Because commission to preach was giuen before in S. Matthew & S. Marke. 2. That was extended to all, Teach all nations: this is restrayned to some alone, who submit their faults to the keyes and censure of the Church, Whose sinnes yee re∣mit &c. 3. Forgiuenes of sinnes in heauen is not alwayes annexed to the Preachers exhortation, it is to the absolu∣tion of the Priest, if no obstacle hinder it in the party ab∣solued. 4. The Preachers voyce declareth on earth what God hath already persormed in heauen: but heere quite contrary God ratifieth in heauen what the Priest by his mynisteriall power pronounceth vpon earth. The Iudg∣ment* or sentence on earth (sayth S. Hilary) goeth before that which is giuen in heauen. Heauen (sayth S. Chrysostome borro∣weth principall authority of iudging from the Earth. So as it can∣not be the meere vocation to preach, but some other ex∣traordinary and singular Iurisdiction which our Sauiour here bequeathed to his Apostles.

3. A Iurisdiction signified before by the power of keys, which are chiefly giuen to magistrates and rulers of Page  131 Cittyes, not to betoken thinges already locked or vn∣lockt, but to open and shut as occasion requireth. A Iurisdiction for the due exercise whereof, the Sacrament (so a) S. Augustine and others tearme it) of Ordination was instituted, (b) Spirituall grace infused, the Holy Ghost pur∣posely imparted, and imparted after a speciall manner of insufflation or breathing on them, to denote that the breath of his Priests pronouncing the words of absolution should disperse and dissolue the mists of sinne, according to that of the Prophet Esay: I haue disolued like a cloud thy sins. This ceremony then was vsed to declare the effect of ex∣tinguishing sinne: the Holy Ghost was giuen to mani∣fest the cause by whom it is abolished. For as S. Cyril sayth: It is neyther absurd nor yet inconuenient that they forgiue sinnes, who haue the Holy Ghost. For when they pardon or retaine sinns, the Holy Ghost pardoneth or retayneth sinnes by them, and that they doe two wayes, by Baptisme first, afterwards by Penance.

4. Lastly that this rare prerogatiue graunted to Priests was not only by the mystery of the word to de∣clare, but by the authority of the keyes to forgiue sinnes, many other of the Fathers directly teach; S. Athanasius tearming it: Power giuen by our Sauiour to Paiests to loose sinnes. S. Hierome, S. Basil, S. Leo, Pacianus haue the like. S. Am∣brose expresly proueth this authority in Priests of remit∣ting sins against the Nouatians, cuen ouer them to whom they denyed the ministery of absolution, albeit they graunted the benefit of preaching. S. Chrysostome extol∣ling the dignity of Priests aboue Kings, and Angels, am∣plifyeth the same after his fashion with this goulden streame of wordes: They that inhabite the earth and conuerse thereon, to them comission is giuen to dispense those thinges that are in heauen. To them that power is giuen, which Almighty God would not communicate either to Angell or Archangell. For to •hem it is not sayd, whatsoeuer yee shall bind in earth, shalbe bound in heauen &c. Earthly Princes indeed haue also authority to bind, but the bodyes only: but that * binding of Priests which I treate of, Page  132 toucheth the very soule it selfe, and reacheth euen to the Heauens. In so much as whatsoeuer the Priestes performe beneath, the very same Almighty God doth aboue: and the sentence * of the seruant our Lord doth confirme. And what is this truly elso, but that the power of heauenly things is graunted by God vnto them. Whose sinnes soeuer (sayth he) yee shall retaine they are retained. What power I beseech you can be greater then this? The Father gaue all power to the Sonne: but I see the same power, deliuered altogea∣ther by the Sonne vnto them. Wherefore as Christ had a spe∣ciall power of pardoning sinnes distinct from his power of preaching: so had the Apostles, to whome he gaue al power committed vnto him, as S. Chrysostome auoucheth, and our Sauiour himselfe witnesseth, when before he imparted this authority, he mentioneth his owne com∣mission* saying: As my Father sent me, I also send you.

5. The power of Priests to remit sinnes being thus established: it remaineth I declare, how Confession to a Priest, the second point which our Aduersaryes deny, is heerein implyed. M. Fulke sayth: Neither doth it follow of* any necessity, that men are bound to submit themselues to the Iudg∣ment of Priests, if they haue authority to forgiue sinnes. But S. Augustine more ancient, more holy, more learned then he, is of a contrary mind: Let no man deceaue himselfe, and say: I do pennance secretly, I do it in the sight of God: God who* pardoneth me, knoweth I doe it in my hart. Then without cause was it sayd: Those things which you loose on earth shallbe loosed in heauen. Then without cause were the keyes giuen to the Church of God. Do we frustrate the Ghospell? Do we euacuate the word of* Christ? As though all these thinges were in vaine, if by God alone without the help and ministery of the Priest our sinnes could be remitted. For as the Commandment our Sauiour gaue to his Apostles to baptize, saying: Goe teach all Nations, baptizing them &c. had beene wholy in vaine, if all men were not bound to receaue the Sacra∣ment* of Baptisme, if any entrance to Christianity, any badge or cognizance of a Christian could be obtained without this lauer and regeneration of water, and the Page  133 holy Ghost. Againe, as the authority he gaue them to preach were to little purpose, if men not sufficiently in∣structed* were not obliged thereby to giue eare to his word: so idle and in vaine were the commission he gran∣ted to his Apostles, to retaine and forgiue sinnes, if all who offended after Baptisme be not tyed to submit and make knowne their offences vnto them, which for two seuerall reasons they are bound to do.

6. The first is mentioned by Boetius, If thou desire the* help of thy Phisitian, it is requisite thou discouer thy disease. But as many as are swollen with the impostume of sinne, ought to seeke remedy for the recouery of their soules. Therefore it is necessary they lay open their soares to the spirituall Phisitians appointed for their cure. The second reason is, because Priests are made, by the vertue of this Commission not only Phisitians, but spirituall Iudges al∣so, to vnderstand the quality and haynousnes of our crymes, to know what medicinable pēnance they should apply, to discerne what sinnes are to be remitted, and* what retained. Now seeing Aristotle teacheth, and na∣turall reason approueth it to be true: That it is impossible for them to iudge discreetly, who haue no knowledge of the case: all that are entangled with the snares of sin must giue no∣tice of them to the Priests tribunall, whome God hath placed in iudgment-seat, to pronounce in his person sen∣tence of absolution.

7. And least any should gainesay, with Caluin, this* iudiciall power graunted to Priests; besides the words of Christ, which clearely conuince it, the authority of the Fathers maketh it vndenyable. S. Greg. Nazianzē auerreth: That the law of Christ hath subiected Princes to his Throne and Empyre. S. Hierome sayth: That Priests hauing the keyes of the kingdome of heauen, iudge as it were before the day of iudg∣ment. S. Augustine vpon these wordes of the Apocalips: I saw seates, and those that sate vpon them, and iudgment was gi∣uen vnto them, writeth thus: This may not be thought to be spo∣ken of the last iudgment: but by the seates are meant the Rulers Page  134 thrones of the Church, and the Persons themselues by whome they are gouerned. And for the iudgment giuen them it cannot be better explained then in these words: Whatsoeuer yee bind on earth shalbe bound in heauen; and whatsoeuer yee loose on earth, shallbe loosed in Heauen.

8. Hence we inferre the exact enumeration of all* grieuous crimes, the third point M. Sparkes impugneth. For as they that haue many strifs in law to be determined by the examination and sentence of the Iudge, ought to vnfold them al in particuler to receaue his iudgment and verdict of them: so they that are burdened with sundry faults, which be offences and iniuryes committed against God, if they will come to an attonement with him, they must make them all knowne to such as are ordained to reconcile them to his fauour, to such as participate (to vse S. Gregoryes words) the principality of Diuine iudgment,* who in place of God may detaine sinnes to some, release them to o∣thers. When a souldiour hath receaued many woundes in warre, it is not inough to tell his Surgeon or Phisitian in generall manner that he is wounded, but he must shew* the seuerall woundes and dangers of them, or els no wise Surgeon will venter to apply his plaisters, or vndertake to cure them: euen so it is not sufficient for such as are wounded in Soule with diuers deadly sinnes, to com∣plaine in generall that they are grieuous sinners, but they must particulerly specify the number, quality and hay∣nousnes of euery mortall crime, that their spirituall Phi∣sitian may thereby discerne what holsome salue, whatsa∣tisfactory pennance, what good counsell and aduise he should minister vnto them. And therfore S. Gregory Nyssen sayth: That as in corporall infirmityes there are sundry kindes of* medicines according to the diuersity of diseases: so whereas in the disease of the soule, there is great variety of affections, sundry sorts of medicinable cures ought to be adhibited. The reason heereof S. Thomas alleadgeth, because one disease is more dange∣rous by the contagion of another, and that medicine which is holesome to that, may be noyson to this kind of Page  135 infirmity. So that by the approued doctrin of both these learned writers euery penitent ought to make a particuler rehearsall of all haynous faults, euen of such as be secret and hidden. To which the same S. Gregory vehemently* exhorteth in another place, that thereby the Priest may be perfectly acquainted with the whole state of their soules, & vnderstand the manifold varietyes of their spi∣rituall diseases. For as S. Hierome sayth: Then the Bishop or Priest knoweth who is to be bound, and who is to be loosed, when he heareth the variety of sinnes.

9. And this manner of confessing all particuler of∣fences is that which Christ commanded, which the figures of the old Testament betokned, which the Apostles mē∣tioned, & which in al succeeding ages hath byn deuoutly obserued in the Church of God. Touching Christs com∣mandment I haue already shewed that it is impossible for Priests to pronounce iudiciall sentence, impossible to apply soueraigne medicines, impossible to know what they should loose, what retaine, and consequently this Commission bootles, vnles the Penitent were bound distin∣ctly to name his sinnes vnto him. Concerning the figu∣res, I let passe the confession God exacted of Adam, of Eue, of Cain, by which Tertullian, S. Ambrose and others con∣firme* our doctrine. I come to the Leuiticall Priests who being ordained by God to iudge of corporall Lepers, al such as were insected with this disease were tyed to pre∣sent themselues vnto them, to acquaint them with their infirmityes, and according to their iudgement to be ad∣mitted or expelled the Tents. Whereupon S. Chrysostome vseth these wordes: The Iewish Priests had leaue to iudge or try such as were purged from corporall leprosy: but to our Priestes it is graunted not to try the purged, but al •ogeather to purge, not the leprosy of the body, but the infection of the soule. The second figure is that confession which God commanded in the 5. Chapter of Numbers, and 5. of Leuiticus, where the circumstance of the text and Hebrew phrase most clearely demonstrate an expresse and distinct manner of Confes∣sion, Page  136 as Petrus Galatinus learnedly proueth by the re∣fragable testimonies of many ancient Rabbins. But if the* figure required a particuler confession, how much more the thing figured by it.

10. Of which the Apostles likewise mention. S. Luke, Many of these that beleeued came confessing and declaring their* deeds. Or as the Greeke, Hebrew, or Syriacke word im∣porteth, Numbering their sinnes. And it followeth, that S. Paul to whome this Confession was made, caused them that had imployed their time in the study of curious matters, to burne their bookes, which he could not haue done, vnles they distinctly specifyed their faults vnto him. S. Paul himselfe sayth: God hath giuen vs the ministery of recon∣ciliation &c. Which is not only meant of the office of re∣concilement* by publique preaching the word: but by ministring also of the Sacrament, as Caluin is pleased to allow, acknowledging these wordes to be spoken of the* power and vse of keyes. S. Iames exhorteth: Confesse your sinnes one to another: which Origen, and Venerable Bede di∣rectly expound of Sacramentall Confession to a lawfull Priest. Bede sayth: The vncleanesse of the greater leprosy let vs according to the law open to the Priests: and at his pleasure in what manner, in what time he shall command, let vs be carefull to be purified.

11. The continuall practise of the Catholik Church euer after approued the same, long before the tyme of Innocentius the third. For of the custome of the Greeke Church, not only the Councell of Laodicea, and the sixth Synod, but S. Basil also testifyeth, who liued many hun∣dred yeares before him: It is necessary to confesse sinnes vnto them to whom the dispensation of the misteries of God is committed. The vsage of the Latin Church S. Leo describeth in his Epistle to Theodorus, and in his Epistle to the Bishop of Campania where he mentioneth secret confession to Priests, to be the institution of Christ. And Paulinus writeth of S. Am∣brose: That he wept so bitterly hearing secret confession, as he wrong teares from the Penitent. The practise of the Church of Page  137 France and Germany is witnessed by the Councels assembled at Turin, at Paris, at Rhemes, at Wormes, and at Mogun•ia,* where the same manner of Confession is generally defined. The doctrine & vsage of the Church of Africke S. Augustine Bishop of Hippo shall declare saying: It is a pittifull case when by the absence of Gods Priests men depart this life, either not bapti∣zed, or not absolued from their sinnes. Which the very people of that Country vnderstood, when they lamented the banishment of their Priests by the Arian Heretikes, as Victor reporteth in this manner: Who shall baptize these Infants? Who shall minister pennance vnto vs, and loose vs from the bands of sinnes?

12. It would be too tedious to set downe the words of Origen, S. Cyprian, S. Athanasius, S. Chrysostome, Lactan∣tius, & S. Hierome. For Lactantius assigneth Confession and penance a note of the true Church. S. Hierome tearmeth it: The second table after shipwracke. Pacianus and Tertullian do the like, who liued notwithstanding many yeares before In∣nocentius the third. So did the Montanists, whom S. Hie∣rome: the Messalians, whom S. Iohn Damascen: the lacobites, whom Guido and Matthoeus Parisiensis record to haue byn condemned, they in former ages, these in the yeare of our Lord 600. for affirming: That we are to confesse our sins to God only, and that Confession of sinnes to a Priest is not needfull. So did Haymo, so did S. Bernard, Petrus Damianus, Hugo de Sancto Victore, who estsoones inculcate the necessity of Confession to the Preists of Gods Church. In so much as D. Sparks shewed small sparks of grace, when he affirmed our Confession first imposed as necessary in the Lateran Councell by Innocentius 3. about the yeare of our Lord 1115. No sparks of fidelity in citing Scotus and Antoninus as witnesses hereof, who witnesse it not, but witnesse the contrary. For they both teach with vs that the generall Councell of Lateran Page  138 determined the circumstance of tyme when Confession should be made, and grant withall, that the substance it* selfe and manner of Canfession was ordained by God.

13. In lik sort he wrongfully abuseth Necturius Patriarch of Constantinople, auouching him to haue abrogated secret Confession: whereas it appeareth out of Socrates and Nice∣phorus, that Nactarim only disanulled publike Confession to a publike and determinate Priest, by reason of great scan∣dall that theron ensued, & left euery one, iudicio conscien∣tiasu•: To the Iudgment of his owne conscienc•, as Sozomenus sayth, to make choyce of a secret Confessour. Against which pu∣blike Confession S. Chrysostome also his successour wrote, when he sayd, as Sparkes alledgeth: Take heed thou tell not thy sinnes to man, least he 〈…〉 thee with them: neyther confesse them to thy fellow-seruans, that he may publish them &c. In which sense Cassianus is likewise to be interpreted. S. Au∣gustine, whom our Aduersaries also obiect saying: What haue I to doe with men that they heare my Confession &c. spea∣keth only of the discouery of sinnes committed before baptisme, which he himselfe voluntarily made, not to giue notice of them to men, but to giue praise and ho∣nour to God, who so mercifully pardoned him.

14. Their last and chiefest obiection is: That men* cannot forgive sinnes: and that it is a proper prerogatiue due to God, that none can be remitted but only by him. I answere first with S. Cyrill: It is no inconuenience for them to forgiue sinnes, who haue the holy Ghost. Men of themselues cannot pardon sinnes, but by the power of the holy Ghost who is giuen them to this end they may. Secondly I answere with S. Ambrose refuting the same obiection made by the Nouatiās:* By the Sacrament of Baptisme Priests forgiue sinnes, why may they not doe it as well by the Sacrament of Penance? May God attri∣bute to the dead element of water, power and force to cleanse vs from sinnes, and can he not impart the same to a man endued with reason, to his Priest, substitute, and vicegerent vpon earth? Thirdly I answere with our Sauiour Christ, euen as Almighty God hath giuen power Page  139 to men to worke miracles, to rayse the dead, cure the blind, lame &c. so he may also giue authority to remit* and pardon sinnes. Which argument he himselfe vsed. For when he sayd to the sicke man whom he cured of the palsy: Sonne thy sinnes are forgiuen thee, the Scribes murmu∣red against him, as Fulke and other Protestants do now against vs, saying: who can forgiue sinnes but only God? And our Sauiour argued and rebuked them in this manner: That yee may know the Sonne of man hath power vpon earth to for∣giue sinnes, I say vnto thee, Arise, take up thy couch, and goe into thyhouse. Where by the gift of working miracles he de∣monstrateth vnto the Iewes, that not only as God, but also as man he had power giuen him to pardon sinnes. Which illation presseth in like sort the Sectaries of our* age. For as it pleased God to communicate vnto men, to S. Peter, and S. Paul, and others that rare prerogatiue of working miracles proper to himself: so he might also be∣queath vnto them this diuine commission of forgiuing sinnes, as I haue already declared he did, out of the words of Christ, and sundry other texts of Scripture, out of S. Cyril, S. Ambrose, Pacianus, S. Augustine, and the whole Senate of Fathers. Yea this doctrine was so generally re∣ceaued* in the tyme of Constantine the great, that when Acesius the Nouatian deliuered in his presence how such as fell in tyme of persecution should be inuited to repentan∣ce,* yet might not expect absolution from the Priest, but from God himselfe, who only had power to loose the chaines of such grieuous Apostasy; the Emperour deemed it so strange a Paradoxe, as he answered vnto him: Then rayse thou a ladder (O Acesius) and climbe if thou canst alone into heauen.

15. In sine, sundry of our Aduersaryes mouded no doubt by some secret force of truth, either ioyne heerein with vs or adiudge the Fathers on our syde. Sarcerius a learned Protestant sayth: It is false that Confession made to God abolisheth priuate Confession. The same priuate Confession is earnestly defended by Lobecius, by Melancthon, by the Page  140 Confessions of Saxony and Bohemia in their Harmony of Confes∣sions. Osiander and the Cencurists auouch that Gregory grosly* erred concerning Pennance and Confession. Simondes affir∣meth: Leo the first brought in auricular Confession. M. Fulke sayth: That Ambrose heard secret Confessions & kept them secret, we giue credit to Paulinus. And it is a world to read the vari∣ety of cousening sleights he there vseth to auoyd the pres∣sure of this and many other authorityes of Tertullian, S. Cyprian, S. Cyrill, S. Basil, S. Hierome, S. Augustine, Victor, and S. Leo. For notwithstanding they all write most plaine in behalfe of our Confession: yet he cauilleth with some: That they speake not of the necessity therof. With others: That they speake not of the necessity of priuate, but of publike Confession. Or, if of priuate, not to obcame remission of sinnes. Or, not by the Sacrament of Reconciliation. Or, not of Confession to be made to a Priest. Or if they name Priests (as he granteth Leo doth, and secret Confession too) yet he sayth not (quoth he) that Confession to the Priests of all sinnes is alwayes necessary.

16. Behold the silly steights which falshood infor∣ceth her followers vnto, that they may find at length some holes to escape. For we graunt, that neither ve∣niall* sinnes at any tyme, nor mortall at all houres and seasons, or in all places are necessary to be confessed. As when without publike notice, or notable preiudice to our neighbour they cannot be vttered. But we contend that Confession of grieuous and deadly sinnes was institu∣ted by Christ, in due tyme, and place to be obserued, which besides the Fathers and Scriptures, the chiefe pro∣moters of Protestancy seem to confirme. Luther alloweth Pennance for a Sacrament. And Melancthon calleth Absolution the Sacrament of Pennance in such proper sense as he sayth: It was instituted by Gods commandment with the promise of grac• thereunto annexed: To say nothing of Caluin, who graun∣teth the vse heereof to haue beene very ancient; nothing of King Iames, of whome Casaubon testifyeth, his Maiesty grants that the Fathers who did first ordaine auricular Confession, had their reasons why they thought, that such manner of Confession, would Page  141 further easier attaining to saluation: Nothing of the Centurists who write: It appeareth out of the workes of Tertullian, and* Cyprian, that priuate Confession was vsed of deeds, thoughts, and lesser sinnes, that Satisfaction was enjoyned &c. and the peni∣tents were absolued, with the ceremony of imposing hands.

17. Thus thou seest (Gentle Reader) according to the prediction of the Prophet Moyses, in al Controuersyes our enemyes are judges in our behalfe. Thou seest how strange our Aduersaryes pretenses against Priests absoluti∣on haue seemed to antiquity: thou hast heard both Fa∣thers and Councells maintaine our Confession: thou hast heard all Christian people imbrace and practise it. And can it sinke into the mind of any Iudicious man, a thing so hard and difficult, so cumbersome vnto sinners and repugnant to nature, could be so vniuersally receaued by Greekes, Latins, Kings, Emperours, Princes and Sub∣iects, vnles it had beene instituted and ordained by God?

18. But if thou couldest passe a little further and discouer the manifold fruits and singuler commodityes, which plentifully flow from the obseruation thereof, thou shouldest be forced to cry out with the Magicians of Pharao: Digitus Deiest hic: The finger of God is heere. Thou shouldst behold a sinner before he repaire to his Ghostly Father sorrowfull, pensiue, vexed and grieued with the cumbersome load of sinne: and yet so soone as he hath receaued the benefite of absolution, depart so cheerefull, so full of in ward comfort, as if some heauenly ioy dilated his hart. Thou shouldest behould another, who reuiled and iniured his Neighbour, come from the Sacrament of Confession, go reconcile himselfe vnto him, and craue pardon for the wrong he offered. Thou shouldst behould by this meāes him that robbed, restore the goods he embe∣zeled away: him that cosened leaue his cheating: thou shouldest see the proud man humbled, the dissolute re∣claimed, the lasciuious become chast; a thousand such* alterations thou shouldst be wray in the harts of sinners, of which thou must needs pronounce: This is the mutation Page  142 of the right hand of God: whose instice, goodnes, & mercy, could no way be more manifestly shewed then by this humble Confession.

19. His instice chiefly ••••eth in making the guilty sinner both plaintiffe, witnesse, and accuser of himselfe, making him, who by sin rebelled against God his Lord* and maister, by sorrowfull repentance humble his hart to his fellow-seruant, which S. Bernard pithily denoteth saying: It is conuenient that be, who by contumacy sinned against God, should by Pennance become suppliant to the Priestes his Mini∣sters: and that the man, who to preserue his grace needed no Me∣diatour, should for the recouery of it once lost, implore of necessity the mediation of man. Gods mercy like wise and goodnes are heere apparent, in that he wresteth not from vs after the fashion of earthly Iudges, this secret accusation as a testimony to punish, but as an acquitance to pardon vs; and therefore S. Angustine most excellently writeth: To this end he exacteth Confesion to free and release the humble: to* this end he condemneth the sinner not confessing, to chastise the proud.

20. What shal I say of infinite other benefits, which the discreet Confessour and humble Penitent gleaneth from hence? The wife and prudent Confessour sayling in this sea of Conscience, discouereth the wonderfull* workes of God, as the Prophet sayth; In aquis multis: In the* ebbe and sloate of sundry waters. In the calmes of prosperity and stormes of aduersity; in the admirable change and al∣terations of minds. And in respect of his ghostly chil∣dren, where could he haue fitter meanes to know their diseases, then when they open and disclose them vnto him? Where could he more fruitfully correct and rebuke their faults, then when they repent and plead guilty of* them? From whence could the Penitent receaue better aduise and sweerer comfort, then from them whom God electeth, the Church consecrateth, the holy Ghost instru∣cteth to be the spiritual Surgeons, heauenly Physitians, & as S. Gregory calleth them: Iudges of our soules.

Page  14321. I can not stand to dilate vpon the generall cō∣modityes which by this holsome discipline redoundeth to the whole Common-wealth. Many publike abuses, which neither by seuerity of Lawes, nor vigilancy of Magistrates can be hindred, are often redressed by help of Confessiō. In this Court of Conscience many vnlaw∣full bargaines are dissolued, many wronges satisfyed, wicked designements stopped, good purposes furthered, much vertue aduanced, much vice suppressed. Which the famous Citty of Norinberge in Germany after the abolishing of this holy Sacrament, to her griefe acknowledged, &* sent an Embassage (as Dominicus Sotus recordeth) to Charles the fifth, to haue auriculer Confossion by his Imperiall de∣cree restored againe: Because they saw by experience their Com∣mon-wealth swarme with sundry vices against iustice and other vertues, which were vnknowne vnto them before. O England, En∣gland! Happy wert thou, if God would giue thee like grace to discerne what an inundatiō of sin ouerwhelmeth thy Land for want of this law! Happy, if not forced by Princes Statutes, but moued by Gods Commandment, thou wouldest returne againe to the discipline of Confes∣sion, which is, as thou seest, the Hedge of vertue, the Bridle of iniquity, the Key of iustice, and Locke of good life.