A treatise of the confession of sinne, and chiefly as it is made unto the priests and ministers of the Gospel together with the power of the keys, and of absolution.

OF PENITENTIAL CONFESSION.

CHAP. I.

The Contents.

The names of things exemplifie their nature. The Authors purpose. Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth Repentance and con∣solation, which is variously rendred by the Septuagint. Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 confession or a casting off, by the same Interpreters is translated to give thanks, and to praise, Exagoreusis a forinsecal word, an indictment, Exho∣mologesis, Metanoea and Metamelcia usual in the New Testament. Resipiscence and Penitude their difference and several uses.

NAMES fitly imposed are the express images of things, and speak their nature:* 1.1 no better key to open the secret of any subject matter, than by being acquainted with what title it is called. Truth is a picture drawn at life, the names and titles are the several colours, repre∣senting the same unto a rational understanding. By names the

Creatures are not onely made known what nature they are of, but are distinguished also, their several kinds, and specifick formes are diversly discerned.* 1.2 The Hebrews style the nomina∣tion of their creatures a separation of their several species, their Analysis, and distinction; there is then a twofold use of names; 1. To tell us what a thing is in it self; 2. and how differenced from another. This task was God pleased at the first to impose on Adam,* 1.3 and he had then the strength to undergo it, wherein he was not simply graced, the creature to take its being from God, and its appellation from man, by that imployment would God try his skill as well pleased to behold his own wisdome reflecting from that glass. My purpose is (the Lord being my help) to treat of peni••ential confession, the originall, instituti∣on, progress, and practice thereof, also its efficacy, vertue and scope, together with the uses and abuses by such Congregations and Churches as pretend to Christianity, to endeavour to disa∣buse the same, and restore it to its former integrity. To in∣quire what authority is delegated unto man in giving audience unto Penitents; likewise what necessity lies upon sinners, and in what cases, to unfold the burthen of their Consciences unto the Lords Stewards. And lastly, what power over sin is com∣mitted to that earthen vessel, together with the instructions, latitude, and extent thereof, for procuring the safety of Chri∣stian souls. Wherein (as we have said) our first step into this passage and nature of Confession must be to learn the names, and appellations thereof.* 1.4 And as Moses would not stir afoot till God had told him his name, so we must arrest our thoughts in the first place, upon this inquiry.

And to begin with the first and most sacred Tongue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying Repentance, which is the root and parent of con∣fession,(a) 1.5 which word importeth usually a change in the mind, or affe∣ctions, when a man repenteth of what he hath spoken or done, as wishing the same unsaid, or to do a∣gain; and this alteration is accommo∣dated with grief and pity, if what hath slipped from his tongue, or hands

be prejudicial to himself, or such as are dear unto him, or else with consolation, in case his former purpose proved molestious unto him,* 1.6 and that he hath found ease in the revoking there∣of. And hence it is that the word carries with it a double sig∣nification to repent, and to comfort; for godly sorrow usually sits down in consolation, true Repentance like Janus with a dou∣ble face, looking upon the old year or conversation lamenta∣bly; upon the new, or renewed life cheerfully.* 1.7 God spake as man, when he repented that he made man, there's the word;* 1.8 and Job in the same termes expressed that serious abnegation of himself, wherefore I abhor my self, and repent in dust and ashes. A Penitent for a time dislikes none more than himself, and would have others take notice of his vileness also by covering himself with dust, and crowning his head with ashes.* 1.9 The Sep∣tuagint have rendred the same variously, but every way signifi∣cantly; as 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to cease, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith God by the Prophet, upon the peoples turning from the evil of sin,* 1.10 I will cease from the evils of punishment, which I purposed to do unto them because of the evil of their doings; so it hath, and ever will be, betwixt us and God; hand off from sin, hand off from punishment. 2. It is interpreted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to ponder and consider,* 1.11 (and that but once) upon that former place in Gene∣sis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and God pondered in his mind that he had made man, considering and bethinking with himself what he had done; so considerate were those In∣terpreters in translating thus, lest Repentance with God might have begot some misprision of him with Ptolomy; though other∣wise they make bold to render it with words and phrases of Repentance, and that in the person of God too, when it is not of man but of the evils that might befall him. As 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to repent again, in Jeremy, If a nation turn from the evil, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will repent of the evil I thought to do unto them. If it do evil in my sight, that it obey not my voice,* 1.12 then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will repent of the good wherewith I said I would benefit them: Here I cannot refrain from telling my Reader, how we occasion

Gods favours, and frownes; when man turns from evil, God turnes to be good in collation of benefits, and when man turns from being good, God turns to be evil in the affliction of his judgments;* 1.13 yea so propitious is God upon Repentance, that to repent with him is with these Translators to be pacified. In Moses earnest intercession for the people, (for whose sins God was justly displeased) we read according to the Original,* 1.14 Turn from thy fierce wrath, and repent of this evil against thy peo∣ple; they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be favou∣rable to the sins of thy people.* 1.15 And whereas God was intreated and Moses prevailed in his suit, (as what cannot fervent suppli∣cations do with God) the Hebrew verity saith,* 1.16 and the Lord repented of the evil which he thought to do unto the people, and they say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God was intreated for the evil and pacified. This evidence is from the Old Testament, and oldest language for Repentance.

And what find you for the tongue and dialect thereof, Con∣fession?* 1.17 I say as Philip to Nathaneel; Come and see: the He∣brew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in hiphil to Confess, is a branch of the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro∣••icere, to cast away; because Confession is a kind of casting up of crude sins, indigested in the conscience of a diseased stomach, and disquiet brest. A Father of great antiquity hath instructed me to this observation, Even as those that have meat lying indigested upon the stomach,* 1.18 or are otherwise troubled with the phlegme, are greatly releeved by a vomit; so those that hide their sins committed inwardly, are strangled well-nigh, and choaked with their humour and fl••gme, but if that vexed person would accuse himself, and confess, by so doing at once he ve∣miteth up his sin, and discovereth his disease.* 1.19 So Origen. Thence cometh also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is con∣fession, or the sacrifice destin'd to expiate the sin revealed to the Priest, of which there is frequent mention in the old Law; where the guilty person was to confess the sin that he had sin∣ned,

and to present his offering. And the Priest was to make his (b) atonement, expiation or redemption;(c) 1.20 the quality of which confession, and the reserved cases therein will come un∣der our hands hereafter; So in the inquiry after the iniquity of Achan, which put Is••ael to flight more than all their enemies could do: the offender attached by a divine lot; Joshuah advi∣seth him at no hand to conceal the sin,* 1.21 but to make confession thereof to God, or as the Septuagint according to the letter of the Hebrew, give con∣fession unto him. And the same In∣terpreters, where sin is the subject thereof, render it confession; but where God and his mercies are the contents,* 1.22 praise and thanksgiving; as for example, That I may publish with the voice of thanksgiving, and tell of all thy wondrous works, or as the French Bibles, for to illustrate with the voice of thanksgiving; after the Hebrew, That I may cause to be heard, or sound forth in the voice of confession, which the Septuagint read thus,* 1.23 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that I may hear the voice of thy praise. But when sin bears the burthen of confession,* 1.24 then the words used are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which run along all their transla∣tion, and are of much use with the Greek Fathers also; some∣times they express it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a forinsecal word, as in that former place of Leviticus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and shall confess his sin. After that solemn and heavy denuntiation of the peoples sins unto God by the lips of Ezra, chap. 9. in the beginning of the next, the Septuagint read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after he had confessed weeping and praying. That Priests and peoples confession could not but fly up to hea∣ven, winged with prayers and tears. And Davids purpose to accuse and indict himself for his offences, was according to that tenor, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.25 I said I will confess my sin against my self; where he never took his own part more, than by setting himself in such a confession against him∣self: wherein those Translators would shew that in confession, there must be a concurrency both in soul and body, and both must arraign us at the Bar, giving in of evidence, or rather finding of the bill of indictment by our selves put in, and signed

to be true, if it were onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the evidence of the tongue were enough, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports that there is an inward sense of the outward evidence; and as evil springeth from the heart,* 1.26 so from that root must orall confession issue forth: and hence is it that one of the Fathers calls it, 1. The confession of the conscience: 2. Another, the exposing of the burden of the soul, 3. and a third, a sighing forth of sin, rather than speaking, and with grief of heart, more than words of the lips. Thus far the Old Testament hath led me by the hand along the several deno∣minations of Repentance and Confession.

And now for to come unto that other part of Gods treasure, (for so Clemens Alexand. honours the Scriptures) let us see what a good Scribe may bring forth of the New also: We shall there find for Repentance two words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the former hath respect unto the mind, and the change thereof, ra∣ther than any corporal afflictions; when after a lapse the party peccant shall find his errour,* 1.27 and so seriously to lament that former errour as to correct and amend the same; consi∣dering what he was with grief, and endevouring to be what he was not, (but ought to have been) with grace;* 1.28 that his Repentance is a departure from evil unto goodness, therefore herein is wisdom in the end; and in Latin is termed resipiscentia, for to commit sin is folly, but to repent thereof, and amend is wisdome; therefore it hath reference to the in∣ward man,* 1.29 and importeth not so much the confession of sin, as the commuta∣tion of the mind, whereby the sinner is altered, rather than the sin uttered, as Tertullian elegantly expressed the force of the Greek word;* 1.30 and in that name is comprised Repentance, with its properties and virtues; so you have the fruits of repentance, Mat. 3.8. and the calling of sinners to repentance, Mat. 9.13. and forgiveness of sins

annexed to repentance, Luke 24.27. so you have the habit and dress thereof, they had repented in sackcloth and in ashes. The virtue and effect, together with the manner and efficacy thereof; Repent and be converted that your sins may be blotted out; thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is all in all with repentance.* 1.31

The other word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is not of such vertue, and is used of such as have been remiss, and supine in managing of their affairs, who smarting for their follies, and negligence,* 1.32 at the last shew more diligence; such after-wits are usually anxious, and disquieted with their doings. This kind of pensiveness doth not alwayes imply a change either in life or purpose for the better, but sometimes for the worse also, betokening rather a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and displeasure, whereby we could wish with all our hearts things done undone, hap what will, be they good or evil. The gifts and callings of God are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without repentance, that is of that sort as the dona∣tion thereof is at no time displeasing to God, who therewith was once pleased.* 1.33 The Lord sware 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and will not repent, that is, will never desire to change, or dislike his deposition. The son that refused to labour in his fathers vineyard,* 1.34 was better than his word, he said he would not, afterwards he repented and went, and upon better thoughts altered his resolu∣tion, and obeyed: he repented upon what he said, and went up∣on what he resolved. Judas after his treason 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 repent∣ed likewise, as sore troubled at what he had done,* 1.35 and could have wished the same to have been to do again, as one swallowed up of sorrow and despair. The Apostle of his sharp letter sent to the Corinthians, I do not repent, though I did repent, as loth to grieve them; so he repented that they should look sad at any lines of his; yet he repented not, because they sorrowed after a godly manner. I have been the more particular in these instances, that the difference betwixt these two, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which a learned Interpreter alwayes translates Resipiscence,* 1.36 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in like manner alwayes by him rendred Poenitude, might shine the clearer, and it stands in two points, 1. in their properties and conditions, the one being a sober discerning of what was

formerly amiss, wisely correcting and amending the same, or an alteration wrought in the heart upon sounder advise, and a reformation of precedent faults; whereas the other [Metame∣leia] ofttimes intimateth no more, than a meer vexation, cau∣sing trouble, and anxiety of mind at things past help, or a dis∣pleasure, and distrust onely, joyned with little or no amend∣ment. 2. The other difference lies in the object; Metanoea is only for reformation, altering what was fit to be altered, and grieving for what was worthy to be lamented; whereas Meta∣meleia is sometimes a fretting that evil designs succeed not, as Pharaoh repined that he let Israel go, and resolved to cross their passage to his own ruine; Therefore when this Repent∣ance is attributed to God and men, and they both good and bad,* 1.37 this distinction must be observed; 1. when God is said to repent (as in making of Saul King) the change is in the out∣ward act, not in Gods internal will, viz. in the dethroning of that worthless Prince: 2. when good men repent, the change is in the affections, and in the actions also: 3. but the wicked are no changlings, grieving sometimes that their mischievous plots take no place, and at other times swallowed up in grief, that they have been so mischievous.

Other words there are in the New Testament for Confession, coincident with those used by LXXII. Interpreters in the Old, whose Translation is by the Evangelists and Apostles generally imbraced; as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 John 1.9. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mat. 3.6. Mark 1.6. Acts 19.18. I chuse to direct to the pla∣ces onely, having formerly spoken all I know by the words al∣ready; and my care is to ease my self and my Reader all I can, from the tediousness of Tautologies and needless repetitions.

And as little remaineth to be spoken of the Latine names, Poenitentia takes its beginning with Erasmus, à pone tenendo, because it laieth hold on good resolutions in the last; although a great master in Criticisme derives the same from poena,* 1.38 and that from poeniendo, (poenire with the ancient standing for pu∣nire) because punishment usually answers sin. To repent in the vulgar Translation is poenitentiam agere for poenitere, and is as ridiculously translated by our Rhemists to do penance; as if I should interpret vitam agere to do life, which I oppose not with

any purpose to cut off godly sorrow from Repentance, or those severe and wholsome exercises thereof, of much use in the Primitive times, as not ignorant that though Repentance be a conversion and turning, yet the way is with weeping,* 1.39 &c. and profess my self no great enemy to them that with a discreet hand shall chastise the body, not to keep even with God, but to keep it under, to sequester the same from sinning, rather than to satisfie for sin; according to that vulgar Epigram of Ansonius,

Sum Dea quae facti, non facti{que} exigo poenas, Nempe ut poeniteat, sic Metanoea vocor.

And thus much for the words, and their significations, where∣in I have not onely rested upon the naked Etymologies, but have respected the use, and practice thereof in holy Scripture, and live in hope to be discharged of that censure, Bellarmine (I know not how justly) passeth upon the Divines of the Reformation,* 1.40 as Grammarians rather then Divines, deriving the significations of words from Etymologies, rather than the common use of the holy Scriptures and good Authors.

CHAP. II.

The Contents.

Repentance is a conversion, and wherein it consisteth; The Fathers define it from the sensible effects and signs thereof. The Schoolmens errour in placing it in bodi∣ly corrections rather then in mental change. The Re∣formed Divines seat it in the humiliation of the heart, requiring also outward expressions of sorrow. Conver∣sion is the essential form of Repentance. Self-abnega∣tion, Godly sorrow, a Penitents practice and endea∣vour.

* 1.41HItherto of the several names and appellations, now of the substance and thing it self; for words are as clothes, and rayment to the body, whereas the ma∣terial substance is the nerves, and fleshy part thereof; yet as the Haemorroousaean in the Gospel drew virtue from our Saviour by touching the hem of his garment, so no small light hath been afforded (as in part hath already appear∣ed, and will be shewn more fully hereafter) to discover the nature of penitential confession from the habit and outside there∣of; the clothes thus spread we may see more clearly into the thing it self. And so much hath been unfolded by the names wherewith Repentance is called in several languages, that the less is left behind to discover the substantial part thereof; and therein I shall make as little stay as I may, for that this conside∣ration was not the principal matter intended, but as an appara∣tus, and necessary introduction thereunto. Our inquisition into the nature of Repentance shall begin with the holy Scri∣ptures, pass along by the Fathers, divert unto the School-men, and conclude with the modern Divines of both Churches.

In Gods book Repentance is described to be a conversion and a change. In Solomons prayer upon the dedication of the Tem∣ple,

when the people shall be smitten down before the enemy,* 1.42 because they have sinned against thee, and shall turn again unto thee, and confess thy name, &c. there's a turning to; which implies also a turning from, and that follows in the verse following, if they confess thy name, and turn from their sin. The termes then in this conversion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is from sin, and thence there is a departure; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to God, and thither there must be an ad∣venture. Upon good advice then the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to turn, is by Interpreters turned to repent, especially where the same is doubled in the Original, as in Ezekiel,* 1.43 Repent and turn from all your transgressions, Chap. 18. 30. and Chap. 14. 6. return, and turn ye from, as the French read it. I could be infinite (if occasion were) in such particulars. Can the Ethiopian change his skin, or the Leopard his spots? then may ye also do good that are accustomed to do evil; inimating that Repentance is no natu∣ral work, that sins set on by custome adhere as close unto the soul, as blackness to the skin of the Ethiopian, or spots unto the Leopard; that the blackness, and those spots are changed by doing good instead of evil, and that change to be wrought up∣on Repentance.* 1.44 The same Scripture seats this Conversion in the heart, shewing that it ariseth from a sense of Gods judgments, and a detestation of sin,* 1.45 accompanied with a godly sorrow for the same; grounded upon a just displeasure a sinner takes unto himself for displeasing God, joyned ever with holy vows, stu∣dies, and endeavours of amendment of life;* 1.46 Thus much from the Scriptures.

For the Fathers their descriptions are usually taken from the effect, and operation of Repentance; as that of Ambrose, Repentance is to bewail sins already committed,* 1.47 and not to commit again sins already bewailed, consisting in a contrition for sin, and a dereliction thereof, where indeed what a peni∣tent turneth from, and leaveth, is expressed, but not to what he is to lean, and turn unto;* 1.48 the Master of the sentences some∣what supplies this defect, that it is a virtue whereby we lament,

and hate the sins that we have done, with a purpose of amendment, as not with our wills to commit what we have lamented; which Aquinas hath contracted thus, it is a grief for sins past, with a purpose of amendment.* 1.49 But that ascribed to Saint Austin, viz. that it is a kind of revenge alwayes punishing in himself, what a sinner grieves to have committed, hath respect unto the exercise, and consequent of Repentance, rather than to the virtue it self. They all concur that Repentance is a grieving for sin, inso∣much that the Ethnick is taxed by Tertullian, for calling that Repentance,* 1.50 wherein the doing of a good turn is grieved at, as spilt upon a thankless brest, or otherwise cast away; where he desireth to be understood of Medicinal and saving Repen∣tance, otherwise he will fall under the lash of his own pen, himself censuring in Marcion, what he approved against the Ethnick, and approving against Marcion what he censured in the Ethnick; for he allows not that the subject of repentance should be onely evil, nor that every sorrow should be ground∣ed upon a reall errour, or alwayes argue something amiss; for many times courtesies, and bene∣fits are repented of by the Donours,* 1.51 as extended to such as deserve not the same, importing rather ingratitude in the Done••, than any offence in the Benefactor; therefore to reconcile him to himself, interpret him to speak of criminal Repentance onely, which ever respecteth sin the chief motive of godly sorrow.

* 1.52All which descriptions of the Ancients, comprehending rather the consequents and effects of Repentance, than the precise form thereof, occasion the Schoolmen to let go the sub∣stance for the shadow; who in their disputes are so fettered to the external practice, and fruit of repentance, that no other collection can be made from their Treatises, and determinati∣ons, than that(a) 1.53 Repentance is a harsh kind of discipline, and austerity, carrying a rigid hand upon the fleshly part of man his body, thereby to tame the same to subjection, or to chastise it for former insurrections; a discipline not amiss, if

the mind, and inward man might be renewed also, which ever implieth a due correction, and amendment of life; but of this inward reformation ne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qui∣dem, there is a strange silence,* 1.54 you shall not lightly meet with a syllable thereof in all their voluminous Tra∣ctates. It is not a shirt of hair, a Lenten suit, a dejected coun∣tenance, that can please God, without a true humiliation of the heart; nor the outward habit of John the Baptist, without his inward virtues. Be not deceived, God is not mocked with all sackcloth without, and all purple within. The Divines of the Reformation espying this defect of the inward sap, and marrow of Repentance, consisting in the rending, and renew∣ing of the heart, have stood much upon,* 1.55 and urged repentance of this kind; as a work of grace arising of a godly so••row, whereby a man turns from all his sins to God, and brings forth fruit worthy of amendment of life: Or a true conversion of our life to God, proceeding from a true fear of him,* 1.56 and contained in the mor∣tifying of the old man the flesh, and in the quickning of the spirit. Nor have they stayed here, but have called on for the fruits, and exercises thereof, professing the end, and scope of re∣pentance to be the restitution of Gods image decayed in us;* 1.57 have injoyned the offices of piety to God, and of charity towards man; That penitent sinners are trees of Righte∣ousness, of Gods own planting,* 1.58 growing by the waters that flow out of the Sanctuary, and therefore must bear fruit, that may serve for meat, and leaf for med cine. Behold then the subtilty of Satan, and iniquity of these times, perswading ma∣ny to have inward Repentance, and grief in the heart, with∣out any external exercise or fruit, whereas the tree is known to be good by the fruit it beareth. 'Tis true, bodily exercise upon the flesh, where the spirit, and inward grace of Contrition is wanting, profiteth nothing; yet if true sorrow be planted in

the heart, it will break forth in the eye with tears, and tongue with confession. Consider how unsuitable it is to cut off all bo∣dily Repentance for sins done in the body, as thou hast given thy members to the one, so give them to the other also. Thus have I opened (so far as is necessary) the doctrine of Repentance, and shall dismiss the same with certain conclusions.

[Conclus. 1] The very nature and essence of Repentance consists in turning. The first text that Saint Paul preached on to the Gentiles after his own conversion,* 1.59 was, that they should repent, and turn to God, and do works meet for Repentance; the summe and drift of Re∣pentance being to pass from our selves to God: which conver∣sion is not a substantial change, altering the subject, but an alte∣ration in the qualities of the Converts soul, changing them from evil to good; as for example, the same body now in health,* 1.60 now disea∣sed, where the substance is the same, but not the state; or as the same me∣tal wrought in an angular or cir∣cular figure, materially the same, though not formally.* 1.61 In repentance then the substance is not changed, as in generation and corruption, nor the quantity, as in growth and diminution, but in qualities and conditions onely; a transformation of the inward man, therefore called a new heart; and described by returning unto the Lord,* 1.62 putting away abomina∣tions out of his sight; by breaking up of fallow ground; and circumci∣sing the fore-skins of the heart, wherein lies the amendment, and alteration.

[Conclus. 2] A Penitent upon the sense of his sins and Gods judgments, be∣comes a person much dejected,* 1.63 as David and Peter, and there∣upon grows into a great dislike with himself, wishing he were another man; and as the beginning of Repentance proceedeth from the hatred of sin, so doth the hatred of sin spring from the fear of God, and that penitent hath made a fair progress in Repentance, which hath truly learned with himself to be highly displeased.

[Conclus. 3] Contrition in a true Penitent is a godly sorrow for sin, and for incurring Gods displeasure: Grief for sin is, where the sin is more abhorred than the punishment; that if there were no

Conscience to accuse, no Devil to terrifie, no Judge to arraign and condemn, no hell to torment, yet to be humbled for all that for sin, and brought upon our knees for offending such a God; and that sin should be the more displeasing to us for that it is unto Him displeasing. There was in the heart of Anselmus such a detestation of sin, as to profess, that if the horror of sin on the one side, and terror of hell on the other, were so proposed, as one of them (chuse which he would) must needs be undergone by him,* 1.64 that he would prefer the torments to suffer there, before the filthiness of sin to be unclean here; and that in his option and choice, he had rather descend into hell an innocent, and undefiled, than to ascend into heaven with guilt and uncleanness; such hearts, and holy resolves, God send us.

A Penitent indeavou••eth by all wayes and means possible to [Conclus. 4] appease the wrath of God, to make his atonement for the obtain∣ing of mercy, by faith in Christ, and the efficacy of his merits; by humility of heart, by confession and acknowledgment of the offence; by promises of amendment, and by frequenting the best remedies against sin; supporting himself in all his an∣guishes, and afflictions, and though he have fallen among theeves, be stripped of his rayment and wounded,* 1.65 yet he is not quite dead, gasping for relief,* 1.66 and anchoring himself upon the coming of the good Samaritan; his soul is a wounded spirit indeed, but wounded 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as a father speaketh, not to death, but so as may be healed.* 1.67 This expecta∣tion of pardon and reconcilement differenteth the godly sorrow of true Converts, from the gulph of grief, and desperation of forlorn Miscreants, such as were Cain and Judas, men swal∣lowed up of sorrow, without the least beam of comfort. Judas went the wrong way in confessing his sins unto the Jewish Priests and not unto God. I suppose (saith Ambrose) that if that Confession had been directed unto Ch••ist, he might have found

mercy; hope of mercy is the onely incouragement to Repentance; wi••hout this Anchor the Pilot and his ship are toss••d incertainly with winds, and waves; take away this laurel, the Champion will l••nguish upon the theatre. But a good Lord we have that will forgive all, and to all that seek him, saith the glory of Millaine. And in this last Conclusion we have news of Confession, which is a good means to obtain mercy and forgiveness, to which we hasten.

CHAP. III.

The Contents.

Discipline of Penance wherefore injoyned by the Church. Exhomologesis, divers kinds of Confession, Publick penance of Apostolical practice. The austerity thereof in the Primitive times. Order thereof prescribed in the dayes of Cyprian and Ambrose. Divers examples of publick Penitents. The solemn Practique thereof in Records of the Church. Sinners admitted but once to solemn Penance. Actual reconciliation denied by the Church to lapsed sinners. No renewing unto repen∣tance, how understood in the Epistle to the Hebrews. Four stations observed by the ancient Penitents. The restoring of this discipline much desired.

I Have touched in the former passages how Repentance be∣gan to be placed in the exercises, and practick part thereof, as the subduing of the body with austerity of food, and rayment; by which external means Man rather came to the notice of our sorrow, than God; for the Almighty as he is the searcher of the reins, and heart, hath an eye principally upon those inward parts to see how they stand affected: I say,

because God can make a scrutiny into the spirit of man onely, it was thought fit by the Church, (which is a select compa∣ny of men, and understand as man) to prescribe unto sin∣ners such rules to be observed in Repentance, whereby the same might appear to be real and sincere unto them also: for if the Church have any power (as sure she hath) in the recon∣cilement of Penitents, there must needs be some such means supposed as are proportionable to the Churches apprehension, whereby inward contrition for sin may be unto them demon∣strated, and forthwith the party to be reconciled. But grief of heart cannot be made known unto man without some sensible sign; therefore as Saint James called upon the professors,* 1.68 shew me thy faith by thy works; so did the ancient Disciplinarians, shew us your Repentance by the fruit thereof. Now this evi∣dence, and demonstration consisted in the undergoing of an outward humiliation, according to the Penitential Canons then in force; of which discipline there were several degrees,* 1.69 ac∣cording to the nature of the offence, and this the Anci∣ents called Exhomologesis: for as in the Primitive times they onely were named Penitents that underwent the publick pre∣script thereof; so publick penance was comprehended under that title as the ministerial part thereof; for what was it else but a publick manifesto, and declaration of sin, joyned with a submission to open Penance and shame? Insomuch that the Jesuits themselves confess that Exho∣mologesis is a word of such latitude,* 1.70 and use with the old Doctors, as to comprehend contrition, and satisfa∣ction, as well as vocal Confession onely; and expresly that Cyprian thereby meant not that, which they terme Sacramental. Upon good ground then Erasmus first, and after him Chemnitius have ob∣served, how divers Divines not advisedly considering what the old Doctors say, are deceived, or else have a purpose to deceive in their allegations; for what the Fathers speak of a general,* 1.71 and open Exhomologesis, that they wrest by and by, to a secret, and

privy kind of confession, as it is now used in the Church of Rome; To cut off all ambiguities, we shall therefore in a table both for brevity and perspicuity represent the several kinds and uses of Confession,* 1.72 by which draught the Reader may be instructed to what head and place such testimonies produced by such Divines, may be justly referred.

Exhomologesis then is a confession of land, and thanksgiving, as well as of fraud, and iniquity; and so Basil upon Psal. 29. as the LXXII number it, Give thanks unto the memorial of his holiness. Confess, that is to say, give thanks, for confession there, is taken for giving of thanks. This kind of confession is much to the purpose, but not to the present; that of fraud and sin being most proper to a penitent, as a recognition of his own unworthiness; the draught, and Synopsis thereof behold in this digramma:

Confession of sin is

• publick, in the face, and open assembly of the Church, & is
  • 1. Of the whole Church.
    • Ordinary, in eve∣ry sacred meet∣ing.
    • Extraordinary, for some national sin, or judgment.
  • 2. Of one particular member fallen into notorious and scandalous sins, and smitten with the censure of the Church, who is publickly to confess the same with much sorrow, and affliction; hum∣bly deprecating for the same, and desiring his state, and reconciliation, as the Corin∣thian.

• Private
  • To God onely.
  • To man
    • 1. For the good of our souls and healing of our infirmi∣ties.
      • 1. Unto the ••••¦stor ex officio most fit, and proper.
      • 2. To a faith∣ful and discreet friend in extra∣ordinary cases and times.
    • 2. To our Neighbour for to pacifie and satisfie him for some offences, and to be re∣conciled unto him.

This is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and order to be observed in the ensuing discourse.

Publick Penance hath bordered upon the Apostles times, yea, imposed by them. When a Christian Gentile at Corinth had fallen into that foul sin, which a Heathen Gentile would have stuck, and blush'd at, viz. Incest with his Step-mother;* 1.73 the Apostle held it fit to proceed against such an offender, to deli∣ver him to Satan, i. e. to exclude him from the communion of the faithful, and put him out of that corporation. The fact was evident, the sin was scandalous, (for he kept her as his wife) there∣fore must the punishment be publick also;* 1.74 and that penance was for the destruction of the flesh, that Satan should afflict his body, as he did Job. Pauls will was, that the flesh being the sink of lust, should thereby be tamed, and humbled; that sorrow and shame might teach him better manners. This cen∣sure was put in execution according to his directions in the first Epistle. Now after some time and good experience of his con∣trition, and tears,* 1.75 the Apostle writes again in his second Epi∣stle,

therein approving of his punishment so solemnly imposed, and undertaken for sufficient, and acquaints the Church there, that he was not yielded over for good and all to Satan, but delivered for a season; that he had lyen long enough under that hard Schoolmasters hands,* 1.76 and given good proof of his Repentance; that as in the censure he set open the door to repentance, so upon his repentance the door for mercy also: then he re∣leaseth him of the interdict, and restores him to the society of the Beleevers.* 1.77 To whom you forgive, I also, and that in the per∣son of Christ, q. d. I with you, and Christ with me; you for∣give, and I as the Lieutenant of Christ, and his Deputy, approve the same: Where Paul the principal Judge representing our Saviours person in the sentence, and absolution, yet called the Church at Corinth as his assistants in both.

Clemens Romanus in his Epistle to the same Corinthians lately published out of an ancient copy sent from the Levant, admo∣nisheth the authors of sedition (which that Apostolical man justly esteemed for a very hainous offence) to come in and subject themselves to their Priests, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.78 which the learned publisher interpreteth to be instructed in repentance, somewhat too coldly, for to be disciplin'd unto repentance, understanding thereby publick penance. Also therein seem∣eth to be mention of the place, and station wherein such Penitents were ranked: for it is much better (saith he) to be found little in the fold of Christ, and of good estimation, than seeming great in their own eyes to be cast off from the hope of him; where instead of the latter words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is placed by that famous man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, extra cancel∣los, without the bars and bounds of Christs congregation, where the penitents abode. That discipline, and bending of the knees

thereunto, that mean place in Christs fold, and those cancels are apparent footsteps of solemn penance practised in the Church, upon the reconcilement of publick and notorious offenders. And I believe it the rather, because Tertullian saith expresly it was à Deo instituta,* 1.79 had no meaner an Author than God himselfe; whereof his learned Refiner hath taken special no∣tice. He then must be heard next of this matter; A man of great spirit••, and parts,* 1.80 sharpned by nature, or the age he lived in, unto much severity; with whom the administration of this publick penance was expressed by the greek Exomologesis, which he calleth the very act, or deed doing thereof, as a probation, and approbation of cordial sorrow: there n open confession was made of the sin to God,* 1.81 not as to one ignorant thereof, but to prepare the penitent so, as to satisfi•• the Church, whose profession he had wronged, and by that confession might be brought forth such repentance as God might be appeased. The drift and end of that abject humiliation in the penitent, being to incline God to mercy;* 1.82 the manner of that dejected carriage is punctu∣ally described, the habit sack-cloth and ashes, joyned with a neglect, or rather a careless debasing, and slubbering of the body, carrying a stricter hand thereupon as the Organ and vessel of sin, although there is required a heavy soul also. The food and diet thin, bread and water, without any other mixture,* 1.83 or compo∣sitions, to preserve the soul alive in the body onely; adding unto fasting; pray∣er; to prayer, tears; to tears, sighes and groaning; to fall down at the Priests feet; to kneel before Gods Dearest, (so the best Criticks read, and maintain the reading) that all the Brethren might joyn with them in prayer to mediate on th••ir be∣half: all this is done to set forth repentance; to judge our selves that we may not be judged, to be thus severe, that God

might be remiss;* 1.84 and the property of this discipline is, by casting down to extoll, by sullying to purge, by accu∣sing to excuse, by condemning to absolve, and by not sparing, to procure God to spare us. This publication of our selves con∣trary to the ingenit pride of nature, kept back many (even in his dayes when worldly respects were less set by) and the en∣suing shame, from the performance of this duty; of whom he complaineth, that they preserved worldly credit before heavenly safe∣ty;* 1.85 not unlike to such that being diseased in those members (the very naming whereof modesty hath lockt up in silence) chuse rather bashfully to perish, than to present them to be cured to the Chirurgions hands.* 1.86 The Father re∣moves this unseasonable shame, which were better placed be∣fore sin, than after; adding that the spectators in this act are his fellow members of the same body; and what member will triumph to see another grieved and in misery? especially in such a body where Christ is the head, who feels in heaven, and cries out when his members are kickt at by persecutors be∣low. Therefore when hold is laid by doleful sinners of the Bre∣threns knees(b) 1.87 (and knees are the Altars where suppliants offer up their requests for grace, and pity) Christ is taken hold of,* 1.88 Christ is intreated, Christ is a patient on the Pe∣nitents behalf, bemoaning his sor∣rows, putting his tears into his bot∣tle, recording all his sighs in his book, binding up his wounds, and pouring the oyl and wine of consolation into them; tread in this case all shame under foot,* 1.89 and prefer open absolution be∣fore secret guilt: And though our bodies are for the time be∣smear'd with dust, and wrapp'd with hair-cloth; though our vi∣sages be pale, and lurid with fasting; our hair dischiveld, not platted, nor crisped; and no fucus, no frication applied to revive a decayed complexion; the soul Christs spouse never appears in a better dress, nor more lovely chaste to her husband, than when

the body is less adorned. Surely the tinkling ornaments,* 1.90 and caules, the round tires like the moon, the changeable suits of ap∣parel, the wimples, and the crisping pins, the glasses, and hoods, and veiles, are very unmeet furniture for repentance; even Tyre it self (had the means been offered) had laid aside the Tyrian robe, for sack-cloth, and ashes. This was the discipline up in Tertullians days, which is the ministery, and act, or exercise of Repentance, rather than the virtue it self.

After the Master let his Scholar take place, Saint Cy∣prian, with whom the conversation of a Penitent is thus expres∣sed; He must (saith he) be very in∣tent upon prayers, and supplications,* 1.91 passing away the day in heaviness, the night in watching and weeping; lie prostrate he must upon the ground, be∣spread with ashes, rolling in sack-cloth and mire; he must away with no gar∣ment having lost that of Christs; pre∣ferring fasting, having fed upon the Devils dish; and be imployed upon good works, by which sins are cleansed; and given to alms-deeds whereby souls are de∣livered from death. See (Christian Reader) the strictness of those times; how hardly sinners were taxed. True Converts stuck not at such penances to purchase Gods favour, the loss whereof they he'd dearer than their lives, and for whose sake they shed bloud as we••l as tears: marvel not at the rigid Peni∣tents of that age which was so pregnant of faithful Martyrs, and let not those passages trouble thee, viz. Good works cleanse from sin, that is they sanctifie (not justifie) the doers; and purge out sin(c) 1.92 as one contrary doth another; and almes deliver from death, that is, God delivereth from death such as are rich in almes, and good works: far be it from this B. Martyr to intitle good works of what kind soever, to the virtue of that bloud which only ran in our Saviours veines. Now the order observed in this discipline may be collected from a passage in the same Father, blaming the preposterous re∣concilement of some where the same was omitted, thus;

The penance as yet not performed,* 1.93 the publick confession not perfected, the hands of the Bishop and Clergie not being imposed upon them, and for all this they are admitted to the Eucha••ist. The order then as B. Rhenanus collects was in this manner; First, the peni∣tents resorted to the P••iests, and made their sins known unto them.* 1.94 2. Then was their penance prescribed. 3. Next the publick denunciation of their offences in the face of the assembly. 4. Afterwards their reconcilem••nt by imposition of hands from the Bishop, and the Cle••gie, and their admittance to participate of the blessed Sacrament.

* 1.95Saint Basil writing upon those words of the Psalme, He loveth mercy and justice, demonstrateth how God is inclined to both of these virtues, that all his acts are mixt and composed of them both, and how he practiseth the one upon Penitent, the other upon obdurate sinners;* 1.96 and withall describeth the behaviour and carriage of a Penitent to obtain mercy. If God shall find thee humble and bruised for thy sin; there's the in∣ward contrition of a wounded heart, the first and principal in∣gredient in this Medicinal Penance; lamenting very much, and bewailing thy evil works, there's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 howling and weeping, the expressions of inward sorrow; Publishing with∣out shame the things that were done in secret; there's Exhomolo∣gesis, solemn and open Confession; petitioning the Brethren to further, and labour thy safety and recovery; there's supplication to make the Church thy advocate; and when he shall behold thee thus wholly miserable, and pensive, he will confer upon thee his abundant mercy; there's the Penitents reconciliation, and ab∣solution: there go then inward grief, outward sorrow, open confession, humble supplication, all these fore-runners unto mercy, and reconciliation.

In Ambrose you shall meet with frequent mention of Ambrose. this Discipline, especially where repentance is his theme. If a man have sinned secretly, and shall for Christ•• sake have undergone penance,* 1.97 what ben fit reapeth he if not restored to the communion of Saints? my desire is the guilty person hope well, intreat for his state with weeping, with sighing, with the tears of the people; that he become a suiter for pardon, and although his request be once and again deferred, let him imagine he hath been too remiss and cold in his prayers, and forthwith enlarge his tears, &c. Then he tells us what penitents his eyes had seen: I have known some in their pe∣nance to have furrowed their countenance with tears; to have plowed up their eye-lids with continual weeping; to have prostra∣ted their bodies to be trampled on by all; of so pale and fasting a visage, that they seemed to set forth the picture of death in a brea∣thing and panting body. The same Father further addeth con∣cerning the restrained life of such a Penitent in another p••ace thus; He must renounce the world, cut his sleep shorter than nature would,* 1.98 break it off with sighes, interrupt it with groanings, sequestring the time thereof unto prayer, so to live as if he were dead to all worldly affairs, to de∣ny himself, and to be wholly changed. So great was the austerity and shame usually attending upon this discipline in his dayes, that he tells us of some frighted with the conscience of their sins, would de∣mand penance, and upon the apprehension of the strict way thereof, would start back, and rec••il from the performance; and such seem to ask penance as offenders, but would undertake no otherwise than as if they w••re just. 2.* 1.99 2. Some crave penance but it must be short, and they

eftsoones taken into the Commu∣nion, these seek not so much to loose themselves, as to bind the Priest. 3. A third upon hope of doing penance, and gaining pardon one day, license themselves in mischief, and to proceed in sinning; but in vain, seeing Repentance is a remedy against sin, not an incourage∣ment thereunto: salve is prepared for the wound, not the wound for salve; and the Medicine is requi∣red for the hurt, not the hurt for the Medicine. This good man endeavoured to arm his people against that which retarded, and took off so many from making use of this balme of Gilead, this healing penance, namely, Publick shame. Art thou loth to do this in the Church, to supplicate unto God,* 1.100 to request the holy assembly to plead on thy behalf unto him, where there can be no place for shame, except not to confess, seeing we are all sinners; and where he deserves more praise that's more humble, and is the more righteous in Gods sight, the more vile he seemeth to himself?

The order then observed in the undergoing of this duty may be seen in Saint Ambrose also, who exhorting us to the same, while we are in bodily health, and perfect memory, alleaging likewise how uncertain in the event late Repentance is, hath these words; Man knoweth not if he shall take his penance,* 1.101 and confess un∣to God, and to the Priest his sins: and a little before; He that shall have done his penance, and be absolved from the bond wherewithall he was holden, and separated from the body of Christ, and shall have led a good life after Re∣pentance, and dying after reconciliati∣on, that man goeth to the Lord, to rest,

shall not be deprived of the kingdome of God, and shall be separated from the people of Satan. Wherein I note these things; 1. The abstention of a sinner, and separation from the Church, in those words, ligamento quo erat constrictus, & à corpore Christi sepa∣ratus, expresly mentioning the spiritual bond, and censure. 2. His admission to his penance, nescit si possit ipsam poenitentiam accipere; for with Ambrose poenitentiam agere points at inter∣nal contrition, & poenitentiam accipere at the external Ministery, and declaration thereof by publick Penance. 3. This Disci∣pline consisted in open confession of sin before God, his Priests, and people; the sinner desiring their prayers on his behalf, to which these words relate, confiteri Deo, & sacerdoti peccata sua, joyned with some passages in the former testimony. 4. His Reconciliation and absolution, whereby the censure is removed, the bond loosed, and the separated person again restored, in those words, & solutus fuerit à ligamento & post reconciliationem, &c. 5. His carriage after his reconciliation, viz. the fruits of repentance, a good life, which the Father thus describeth; Tell us how to de∣mean our selves after repentance;* 1.102 I say unto you, abstaine from drunken∣ness, from concupiscence, from theft, from evil speaking, from immoderate laughter, from idle words, whereof ac∣count must be made; I mention these light faults, to say nothing of greater crimes. And thus much from Saint Ambrose.

S^t. Augustine* 1.103 mentioneth the injunction of this publick Con∣fession for notorious offences, thus: If the Penitents sin do not one∣ly redound to his own mischief, but al∣so unto much scandal of others;* 1.104 and the Bishop shall think it expedient for the profit of the Church, let him not re∣fuse to recognize his penance in the pre∣sence of many, yea of all the people; let him not resist, let him not by his shamefastness add swelling to his dead∣ly and mortal wound: And the same

Doctor in another place touching the usual impediments that cross this pra∣ctice of piety,* 1.105 saith, when there is just cause for the undergoing of penance ac∣cording to the custome of the Church, ofttimes the same is put off through weakness; because the fear and shame therein a••e displeasing; credit and estimation amongst men delighting more than justice, whereby a man humbleth himself in repenting; whence it is that the mercy of God is requisite, not onely for the undergoing of penance, but for the undertaking thereof also.

* 1.106In the story of the Church the solemn practice hereof is thus recorded: The guilty persons stand afar off much lamenting their offences, and while the sacred service of the Church is celebrating,* 1.107 they not communicating cast themselves upon the ground with groans, and mourn∣ing; to whom the Bishop approcheth, and spreads himself upon the earth also with like lamentations, and the whole Church is overflown with tears: after some space the Bishop first riseth, and then raiseth them from the earth also; then prayer and supplication being made on the penitents behalf, he sends th••m away. But they wholly and wil∣lingly give up themselves to affliction and fasting; abstaining from Baths, and such meats, and all such things as a••e injoyned them to forbear; ex∣pecting the day of restitution decreed by the Bishop: and, at the t••me appointed, having d scharged (as it were) a certain debt, and being made sound from their sins, are restored to the commu∣nion of the people of God. Here we may perceive that after the Pe∣nitents had published themselves, and their sins in the face of the Church, they were not forthwith admitted to participate, but a time of forbearance not onely from the sacred Communion,

but from such meats, apparel, places of solace, and recreati∣on (which otherwise might be moderately used,) was injoyned by the Bishop, who prescribed rules of fasting, affliction, and such like subduing of the flesh for a season: that such persons as had been more loose in their former conversation than others, should be restrained above others, according to the measure of their iniquities, that by the practice of such contra∣ry virtues the contrary vices might be expelled; the ordering of which limitation, and the relaxation thereof, was wholly in the Bishops power, and discretion; who having heard the na∣ture of their disease, prescribed such medicines as might best comply for the healing thereof. I dare not say the sins of those times were greater than ours, but I dare say the conscience they made of sin was greater, and appeal to impartial Readers, that if this discipline were on foot, and sinners could not come by reconciliation any other way, nor the holy Sacraments ad∣ministred to any publick offenders without good proof, and demonstration of a solemn repentance: Let I say spiritual men judge, whether heinous offences would not be more rarely committed; if men would not stand more in awe, and sin not; if the keyes of the Church would not be of more soveraign use, and remedy; if Repentance would not be more seriously per∣formed, wounded Conscience better pacified, the Church less scandalized, the blessed Sacrament less profaned, God better pleased with us; and consequently the nerves of all religious devotion more entirely confirmed.

Come we now to ••xamples of such Penitents as have submit∣ted their necks to the yoke of this discipline, and have found much ease thereby. In old Irenaeus there is mention of certain women who being seduced and corrupted by Mark the here∣tick, upon their conversion did open penance,* 1.108 weeping and lamenting their former subversion, and some under∣went not that penance as despairing of the mercy of God. And Eusebius re∣lateth, that when Philip the Empe∣rour, son to Gordianus (who injoyed the Laurel, An. Dom. 246)

being a Christian resorted to the Church at Easter to communicate;* 1.109 he was not permitted by the Bishop of that place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unless he would confess his sins, and rank himself among the Penitents; nor could the Bishop be brought by any means to ad∣minister the Eucharist unto him, ex∣cept he first washed away those many sins (whereof he was infamous) by Repentance; the report goeth, that he obeyed the Bishops injunction, eviden∣cing by his actions that the fear of God, and sound faith of Religion was within his breast. There are that doubt what religion this Emperour was of, some affirming him to be a Christian,* 1.110 some again that he did dissemble that profession; others that his mother onely was instructed in the mysteries of the Christian faith. This is certain, that Lactantius and Ambrose affirme Constan∣tine to be the first that planted the Cross of Christ upon the Imperial Crown: and Eusebius himself tells us that he came by the former story but by report onely. The same Author makes relation of one Natalis, who being seduced by certain Hereticks to be of their faction, to gain a Bishoprick, and an annual pension, was oftentimes admo∣nished in his dreams,* 1.111 how Jesus Christ would not the destruction of him, that had made so many and so good confes∣sions of him under the Cross; to which he (it seemeth) giving little credit, was not long after for a whole night well scourged, and tortured by Angels; in the morning he gate up, put on sack∣cloth, and did ashes on his head, and with many tears bewailed his apostasie; he prostrated himself at the feet of Zepherine the Bishop, and of all the Clergie, and Laity also, in so lamentable wise, as he moved the whole Church to

tears, and compassion, that by their prayers he might obtain from Christ forgiveness, shewing forth the scars and wounds he had endured for his name; and at length with much difficulty he was restored.

The next news to me occurring of the voice of this tur∣tle, is the example of a Roman Dame Fabiola,* 1.112 drawn to the life by that excellent Artist Saint Hierome;* 1.113 her sin was (if I dare call it so) the repudiating of her former husband for adul∣tery, and (he yet living) the marrying of another, which al∣though Hierome stile the shadow of a miserable marriage, yet confessing the fault, he avoideth the same by a necessity of better to marry than to burn, and, I will that yuonger widows mar∣ry, &c. and prefers it before the credit of being the wife of one husband, and to play the Harlot; shewing that he disliked such marriages as unexpedient, not disapproving them as un∣lawful. He limns her penance with this pensil, How she came forth wrapped in sackcloth to make publick confession of her errour before the people of Rome;* 1.114 how a litle before Easter she resorted to the Lateran Church, rank∣ing her self among the Penitents; the Bishop, the Priests, and the whole as∣sembly bemoaning with her; her hair diffused, or carelesly spread; her coun∣tenance wan and doleful; her sordid neck and hands besmeared with such tears as could wash away any sin, with such mourning as could fetch out any spots: and elsewhere; she laid open her offence to all, Rome beheld, and not with dry eyes, her disfigured and ill coloured wound; her coats rip'd and un∣sowed; her head naked, her face veil∣ed; she entred not into the Church of God, but like Miriam, Moses sister, separated from the C••mp: she abode without, that the Priest, who had cast her forth, might call her in. She came

down from her castle of pleasure, she took the mill-stones, and ground the meale, and making bare the leg passed through the ri∣ver of tears, sate upon the coles of fire, which w••r•• a help unto her; buffeting that face which was her second husban•• f••li••ity: She hated jewels, no linen napry within her eyes; she eschewed all ornaments, and so took on as if guilty of adultery; applying divers plasters for the curation of one wound; and so in the view of the whole Church was received to the Communion. Where to say nothing of this Matrons sin, in her penance we may take notice of these steps; 1. Of the exclusion, and barring of hay∣nous offenders from the assembly of Christians, in that she was shut out from the Church, as Miriam from the tent. 2. That there was a set place, and time, where the penitents stood, and when they performed their penance, in that she set her self amongst them, and resorted to the Church a little before Easter. 3. The manner thereof; her habit mournful, her hair loose, her eyes full of tears, her countenance cast down, and all things about her instruments and tokens of sorrow. 4. The Confession of her sin was publick before the Bishop, his Clergy,* 1.115 and his people, (for private confession, if you be∣leeve Erasmus, was not yet set up.) 5. The Clergy, and Peo∣ple were all of them indulgent in compassionating the state of such Christian abjects. 6. And lastly, the censure was taken away, and the penitent reconciled.

The succeeding times were not so pregnant in examples of this kind, by reason that this discipline was for a while discon∣tinued, but set on foot again by the power of Charles the great, and the Fathers assembled in the fourth Council at Arles,* 1.116 ac∣cording to the direction of the ancient Canons; and not long after chanced that remarkable Penance of Fulco Nerra Earl of Anjou,* 1.117 for murdering of his Nephew and Pupill the young Count de Nantes, so rack'd and tortured in his conscience, which to appease he went on pilgrimage to the S. Sepulchre at Jerusa∣lem, attended with six servants whom he obliged by oath to execute

whatsoever he should command; entred into the Sepulchre, forth∣with he strips himself into his skin, and commandeth one of his ser∣vants to fasten a rope to his neck, and bind him thereunto, and two others to whip him soundly with cords; exposing himself to the fight & derision of the Infidels, and purchasing of them free ac∣cess to the Sepulchre with great sums of money; after the inflict∣ing of many stripes, his servants pittying the furrows, & wounds upon his body, and refusing to scourge him any more, he compassed one of their scourges, and redoubled the blows upon himself in far greater measure than they had done; crying out,* 1.118 Lord receive to grace, and pardon the miserable perjur'd fugitive Fulk: after he had performed this solemn penance, he return∣ed to his Countrey so esteemed and honoured, his sanctity pur∣chasing unto him such renown, as he seemed to have received a Crown at Jerusalem of inestimable value.

So went the world in those dayes, and such conscience was made of sin and sorrow; after that came in the Canonists and School-men, the two supporters of the Roman chair, and this discipline escaped not their hands without some violence and wresting, to serve their own inventions; for whereas in the Primitive times it was prescribed as a sign and expression of inward sorrow, and used as a remedy against sin, and a me∣dicine for sin; they make it a satisfa∣ction in the scale of justice for pub∣lick sin, and in that sense,* 1.119 as they do their private satisfactions injoyned upon secret confession, and close au∣dience, as expiatory, both for the appeasing of Gods anger, and remitting of the offence; an office peculiar to our Saviour. What these men have made of penance you shall hear,* 1.120 which the Canonists say they have from the Council of Agatho; I will not defraud my Reader there∣of, and for h••s plenary knowledg herein, will compare the narration of a School-man and a Canonist, that is Gabriel Biel, and Raymundus, and thus it goes.

About the beginning of Lent, that is upon Ash-wednesday, such sinners that are designed to undergo this solemn penance, must present themselves at the Church door before the Bishop

of the place, and his Clergie, in sackcloth, naked on the head and feet, their countenance dejected, and cast down to the earth, professing by their very habit and look their guilt. The Bishop then attending with his Cler∣gie,* 1.121 brings them into the Church, and all prostrated on the ground; he reciteth over them with tears the seven penitential Psalmes for their absoluti∣on; after he hath prayed, standing up he laieth his hands upon them, and sprinkleth them with holy wa∣ter, and putteth ashes upon their heads, and covereth them with sackcloth, and denounceth unto them, that look how Adam was cast forth of Paradise,* 1.122 so are they for their sins ex∣pelled from the Church; which sen∣tence is no sooner given, than some of his Ministers are commanded by him to drive them out, the Clergie prose∣cuting, either singing, or saying the Respond, In the sweat of thy brows thou shalt eat thy bread; that beholding the Church so trou∣bled for their sins, they may not flight their penance. Ʋpon Maun∣dy Thursday they return again, and are brought in by the Deane,* 1.123 or some Priest of good respect, where they neither com∣municate in the Eucharist, nor in the Pax, and so they continue till the Ʋtas of Easter, and then they depart away from the Church, and are not admit∣ted till the Ash-wednesday following; and this course to hold every year, till the date of their penance be expired, and they perfectly restored.

* 1.124This Rite Gabriel confesseth in his dayes seldome to be pra∣ctised in any Church, and we see how in tract of time it had gathered some rust and dross of superstition, very incident to exercises of this kind. A Penance (they say) not to be inflict∣ed on all sorts of people, as the Clergy are exempted for the honour of their order, and young men for the solemnity of the discipline, and that but once upon any. Indeed Saint Am∣brose

inclines to this opinion, who reprehending the inordi∣nate use of such persons as frequent such heynous offences,* 1.125 for which publick penance is injoyned, affirm∣eth that if such sinners had sincerely repented, and in their hearts detest∣ed sin so much as they made shew to do, this Physick once taken would have wrought so perfect a cure upon them, as there could be no fear of relapse, nor further use of any Medicine of that nature; and the same Father seems also to have no good liking of that disease, or Patient, where this Physick will not work: and in those severe times lapsed sinners already disciplined, were neither restored to publick penance, nor to the publick Communion; after which publick penance (saith Petavius) if again they intangle them∣selves with the same sins,* 1.126 they altoge∣ther shut out from the Church and par∣ticipation of the mysteries, could never after be reconciled; for to Christians there belongeth one Baptisme where∣by they are bound unto the Church,* 1.127 so one penance publickly to be performed. Surely in Christian policy there are great rea∣sons why this Penance should not be reiterated; for the Christian Church may well grow jealous of that party as defective in the inward compunction of the heart, that his affections were not fully taken off from sin, and that he had no perfect hatred thereof, (and by consequent not disposed to this discipline, where the sign and thing signified, namely internal and exter∣nal sorrow are both required) that shall make no bones of fal∣ling into the same, or like grievous offences, for which he un∣derwent so great a shame, and made so solemn a detestation thereof; the Ancients therefore suspend their judgments in that sinners case. God, saith Epiphanius,* 1.128 accepteth the penance of a sinner that falleth after Baptisme, but what shall become of him if

he sin after penance, he onely knoweth whose judgments are past finding out. And because the wayes of Gods mercy are past finding out, such a lapsed sinner may not be uncapable of pardon, although of penance, and may find reconciliation at Gods hands, although his servants are fearful to intermeddle therein, not as envying Gods mercy, like Jonas to Nineveh, or denying lapsed sinners to be capable thereof, as Novatian, but careful onely not to exceed their Lords instructions, and commission: although (saith Austin) a place for humble penance be denied in the Church,* 1.129 God will not be unmind∣ful of his patience towards them; where the Father relating the works of piety, and labour of contrition performed by such relapsed sinners, demandeth, shall they avail them nothing after∣wards?* 1.130 God defend us from so sa∣vage and sacrilegious madness; for God in whose hands are all mens hearts, can soften and harden, and make them malleable, which no man can do;* 1.131 he can create a new heart, and renew a right spirit; a piece of work which none but he can do; It is he that gives repentance,* 1.132 and he can best discern of the effect and operati∣on, that grants the influence. This being certain, where true contrition is, there is remission of sin, and where Repentance is Gods own work, the Contrition is unfeigned, and the par∣don sealed; insomuch that two passages in the sixth and tenth Chapters to the Hebrews, that seem less favourable and equal to lapsed sinners, the one taking away Repentance, and the other the Sacrifice for pardon, (which drew many into a hard conceit of the Author, and Epistle it self, although the errour lay onely in the misapprehension) have been often urged by the old Precisians, and as often vindicated by the old Fathers: whereof I will give my Reader a taste, before I come clean off from this subject.

In the Epistle thus, It is impossible that those who were once inlightned,* 1.133 &c. If they shall fall away, to renew them again unto repentance, seeing they crucifie to themselves afresh the Son of God, and put him to open shame; where to such persons initiated

in the holy mysteries of Christianity, and fallen away, all pos∣sibility of renewing by repentance is taken away, as guilty of another crucifying of Christ, and opprobry towards him. A re∣pentance is there denied, it cannot be denied, and denied to them that were formerly baptized into the Christian faith is ap∣parent also. Such then cannot be renewed, that is, in such a manner as at their first admission into Christianity, which was by Baptisme, and imposition of hands; it comes home then as if the Apostle had said, such as were at the first received into Baptisme, and thereby obtained the remission of sins, if such fall, they are not so to be renewed, that is by a second Baptisme of Repentance, the solemnization whereof is but once to one party; so lapsed sinners may be renewed, but not after that way, As virginity once lost cannot corporally be restored, yet the lost credit may be repaired by a chast conversation after∣wards; so the lapsed sinner after Baptisme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Epiphanius, hath another salve though not another bath.* 1.134 And this to be the Apostles meaning Saint Chrysostome makes good by a twofold reason; First, because mention is made of a fresh crucifying of the Son of God; for after he had said,* 1.135 it is impossible to be renewed to repentance, he keeps not there silence, but addeth crucifying afresh, &c. new Baptisme is a figure of the Cross of Christ; and as it was not for Christ to be crucified again, no more is it for a Christian to be again baptized; and as he died but once, so are we but once baptized.* 1.136 Secondly, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be renewed, proveth baptisme to be meant, for that's the Sacrament of Renovation, whereby we put on the new man Christ Jesus; with whom agreeth Ambrose: The words them∣selves shew Baptisme to be meant,* 1.137 wherein is expressed that it is impossible the lapsed to be renewed by repen∣tance; for by that Laver we are re∣newed, by which we were born again:

the flower of Greece therefore concludeth, what then? is there no more repentance? there is repentance, but there is not a second Baptisme. The Novatian then is not here justified,* 1.138 but the Anabaptist condemned. So his Disciples and abridgers Theophylact and Oecume∣nius tread his paths. What (saith the former) is Repentance cast forth?* 1.139 God fo••bid; but a renewing by a second Baptisme is rejected; for Baptisme representing Christs death and passion, there remaineth then no more a second Baptisme than a second Cross. The same Question and Answer is in Oecumenius, who backeth this interpretation by the authority of Cyrill, and by the former reasons used by Saint Chrysostome: 1. Because there is mention of renovation, which properly belongeth unto Baptisme;* 1.140 and of a second cruci∣fying of Christ, & of that properly Ba∣ptisme is a type; the man therefore that is once baptized to repentance, and would repent by being again baptized, crucifieth Christ afresh, who in the second Baptisme suffereth the second time;* 1.141 and to the same purpose is the exposition under the name of Ambrose, or rather the translation of Saint Chrysostome (as indeed it is) not denying a second repentance, but a second Baptisme to repentance.

But the words that pinch more than the former are, If we sin willingly after we have received the knowledge of the truth, there remaineth no more sacrifice for sins; wherein the benefit denied is the sacrifice for sin,* 1.142 and the parties excepted against, some kind of sinners. 1. That sin against their conscience after the receiving of the knowledge of the truth.* 1.143 2. That sin wil∣fully, so that sins of ignorance and infirmity exclude not, but onely wilful apostasie, for how can Christ be a sacrifice for such as disclaim him? his sacrifice then remains not for them, because

they remain not his, cutting off themselves from the fruit there∣of by a voluntary defection. Saint Chrysostome expoundeth that Sacrifice as formerly, of a second baptisme: He is not (saith he) such an enemy to our salvation as to take away repentance,* 1.144 or the propi∣tiation for sin, or to reject him that hath fallen after illumination; what is it then? he taketh away second ba∣ptisme, for he saith not, there remain∣eth no more repentance; or no more forgiveness, but no more a sacrifice, no more a second Cross, for that he calleth a sacrifice.(a) 1.145 By one sacrifice once upon the cross, &c. meaning by that sacrifice Christs death upon the cross, or rather Baptisme, a representative type thereof. The Greek Scholia fasten upon the parties, and bid us consider, that it is not said, if we have, but if we do sin voluntarily,* 1.146 thereby signifying that to such impenitent sinners as persevere in their wickedness till death, there is no sacrifice; whereby repentance is not ex∣cluded, but requred rather as a neces∣sary antecedent; q.d. there remaineth a sacrifice for penitent sinners, but none for the impenitent; and Theophylact to the same tune also, If we sin voluntarily,* 1.147 that is remain in our sins without Repentance. To the same purpose Hugo Cardinalis wri∣teth thus, voluntary sin is not signifi∣ed so much, as the custome of sinning,* 1.148 and final impenitency; for he saith not those that sin willingly, but wilfully; for he is said to be wilful in any matter, that is busie and earnest therein, and willing, that is but for a season. Now where repentance is not, the sacrifice of Christs death is not appliable, and where there is no ceasing

from sin, there is no true Repentance. Thus we see the foun∣tain is clear, however false glosses may molest and trouble the stream, for a time, at length it will settle and return to its native clarity; and thus much by occasion of solemn Penance once imposed, and if it savour of a digression, let us return where we left, and perfect the small remainder to be now said of publick Penance.

Late Authors have observed four several degrees which the penitents took in those austere dayes;* 1.149 fletus, auditio, substra∣tio, & consistentia: 1. Weeping before the porch, 2. hearing in the porch, 3. lying all along on the Church pavement in expectation of the Bishops prayer and blessing; so called (as witnesseth a great Antiquary à procidendo, because the penitent admitted within the porch of the Tem∣ple,* 1.150 fell down before th•• Bishop, and was commanded to depart thence with the Cate••humeni, and so prostrating him∣self before the Bishop at certain times, was dismissed with imposition of hands, and solemn prayer: the fourth ap∣proch was standing with the assem∣bly within the Church; where they communicated with the faithful in the station and consistency,* 1.151 but not in the Communion, and were not put forth like profane Merchandizers; partaking of the Orizons of the Church, but not of the Sacrament. Thus they made their approches to the Lords Table by degrees; and not like the Gallants of our times that are no sooner up from the Table of Devils, charged with glut∣tony and surfeiting, but without any let or check of consci∣ence become very confident guests at that Spiritual Banquet; yea, scarce cold from their sin, and their evening surfeit undi∣gested, but they present themselves at the Lords Boord. Good God! what terrour must needs possess such profane breasts, when the Master of that feast shall shake them by the sleeve, with a Friend how camest thou hither not having on thy wedding garment?

As the degrees which they observed,* 1.152 so the places where the penitents stood were designed also; Bellarmine hath set them down out of Pacianus thus: The Penitents in habit doleful, and to behold lamentable, stood first at the Church door, howling at the gates, and craving the prayers of the faithful within; this was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: next th••y came within the porch, where they might hear the word preached with the Catechumeni, and this was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and they audientes, auditors onely. 3. In precess of time they entred into the Oratory, and abode with th•• Competentes, praying and contemplating the Sacrament, but not admitted at the celebration; this was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from beholding, (wherein the Cardinal not punctually following his guide, is out both in the derivation and application:) After that they were ad∣mitted amongst the fideles at the cel••bration of the Sacrament, but were not yet come so far as to partake thereof; and this was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their station. 5. Their penance fully accomplished and ended, they were reconciled and received the sacred Eucharist, and this was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the complement. Thus far the Cardi••al, (though not so faithfully as he ought) hath related from Pacianus, Greg. Neccaesar, and Photius, men well acquainted with these rites. Thou seest (Christian Reader) at what a distance sinners were held in the dayes of old, and not fully restored, till time and grief had worn out their sin, the scandal satisfied, and their hearts seasoned with devotion. I will wind up this dis∣course with Cassander. In the Pri∣mitive Church that sluggish professors might become more zealous,* 1.153 certain times and offices were appointed unto Penitents guilty of fouler crimes, wherein they might not onely stir up, and exercise the inward repentance of the minde before God, but declare unto the Church their sincere and unfeign∣ed sorrow, and so be reconciled by imposition of hands from the Bishop, and the Clergie, and restored to the Communion; the which prescribed du∣ties were called canonical satisfactions

or punishments, which now adayes by the unskilfulness of Bishops and Pastors have grown to be abused, and through the negligence, and lukewarmness both of Pastors and people wholly laid aside, save that some footsteps thereof have remained in private Confessi∣ons. This modern and moderate Divine hath laid down the use and scope of this discipline, to rouse us up for religious du∣ties, and to set forth before the Church our sincere repentance, and to be reconciled by Gods Ministers; the decay whereof he ascribeth to the supine negligence of the later Prelates, and that a shadow thereof remaineth to this day in private confession; the restitution whereof he much sighed after, as appeareth in these his words: Which ancient and Apostolick custome of publick sa∣tisfaction for publick and grievous of∣fences were very profitable,* 1.154 yea very necessary to be restored; wherein the Ecclesiastical power of the keyes in binding and loosing, that is, in impo∣sing of penance, in separating from the communion, and again in releasing, absolving and reconciling, is manifestly discerned. And thus have I prosecuted this discipline 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as accurately as I could, that the same being known,(a) 1.155 the vote of our Church for the restitution thereof may be the better perceived; which thing were much to be wished, and to which all that love the Lord Jesus must needs say, Amen.

CHAP. IV.

The Contents.

Confession of sin addressed unto God chiefly, and to man also with considerable relations, grounded upon the law of nature; with God himself a necessary antecedent to par∣don. Adam and Cain interrogated to extract Con∣fession. 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, pra∣ctised in the time of the Gospel, preached and urged by the Ancient Fathers, and so far by Chrysostome, as a tribute due to God onely, for which the Pontificians are jealous of him. Confession before God is not destructive of Confession before man in a qualified sense, though preferred before it, and especially called for by the old Doctors, although that be of singular use also.

HItherto of Repentance both external and internal, the inward sorrow and the outward demeanour thereof; and that solemn performance was not onely a vocal, and publick confession of the guilt, but a real expres∣sion;* 1.156 that as Saint Hierome said of John the Baptist his food of Locusts, and his garment of Camels hair, and the place of his abode the desart, how they expresly set forth what he preach∣ed, the doctrine of Repentance: we are now to arrest our selves upon that branch and part thereof which consisted in the verbal opening and declaration of sin, which is a recogni∣tion of a sinners unworthiness, opened by himself in orall con∣fession to the principal party wronged, and sometimes to such

persons also, that by reason of their office, place, or respect, may be a mean to procure forgiveness, and reconcilement. Now by sin God is ever principally, and very often onely grie∣ved, and sometimes Man also: In the first case to God onely and properly belongs confession, as He who is chiefly, and onely offended; in the second this Confession must be made to God, and the Man also that is wronged by us, to whom satis∣faction for the trespass also belongeth, and the end brotherly Reconciliation: The Dean of Lovaine hath taken notice of all, thus; There is a Confession wh••ch is made unto God alone,* 1.157 and another unto man, and this again is divers, 1. ei∣ther unto the man whom we have hurt, for the ob••aining of reconcilement with him, and forgiveness of the wrong from him; or which is made unto a man of such sins as are done against any other, to ask cou sel upon the matter of Recon∣ciliation; and all these confessions are of the law of nature, at the least as it is refined by grace. So Confession is made unto God, and in some cases to man also; furthermore the fact is acknow∣ledged unto man in many points wherein he is not the Party offended, but considered as a mean and instrument to fur∣ther, and obtain a reconcilement unto him who is justly displea∣sed. And as by the light of nature we advise how to compass the favour of a great Personage justly forfeited, by making use of such persons that by reason of their place, alliance, or vir∣tues claim a special interest in his affections; so is it with the sinner and God. It cannot be denyed, but our Mediator, and Intercessor, and Advocate is Christ Jesus the Lord, and what∣soever Others do or prevail with God, it is for his sake: He is the Corner-stone reconciling the building,* 1.158 and upon him is built every Intercession from, or for any person besides. Yet other Intercessors there are; Moses stood in the gap, made an atone∣ment for the people, and God was deprecated and reconci∣led. There are some persons that by their office and place as stewards in the Lords house, may give audience to sin, to

whom is committed the Ministery of Reconciliation; and some by their virtues highly favoured by God, though not amongst his Priests, and they may take Confessions as faithful Brethren, and both of these by their prayers may induce God to mercy. My discourse must pass along, and in the way call in upon them all, but must begin with God the principal Party wronged, and the Principal object of Penitential Confession.* 1.159

That Confession of sin ought to be made unto God as a con∣dition requisite for the pardon thereof, and that it is no mean inducement to incline him to mercy, is an undoubted verity 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without Controversie imbraced by all that make profession of Christianity;* 1.160 the foundation thereof is deeply laid in the law of nature it self, as a practical truth flowing from the Principles and conclusions thereof; and hence it came to pass, that God exacted it from their hands that had no other light than the guide of nature. Now Natural laws are the rules and decrees of reason, and as reason is the common guide to all men,* 1.161 so the dictates and statutes thereof bind all that are capable of that guidance: But this is a granted Maxime, that every guilty person ought to be judged; and this like unto it,* 1.162 that none may be a judge in his own cause; and then this, That no offender can be judg••d without some accusation; to wh••ch add this, none can accuse of secret sins but the delinquent himself; the stone then first moved in this penitential judicature is the Confession of the party, upon which are grounded the indictment, and judge∣ment. And saith another Schoolman, The law of nature is for a man to repent of the evil he hath done,* 1.163 so far forth as to grieve he hath done it, and that he seek all means to remedy his grief, and that he also utter some signes of sorrow. Thou wilt say this reason concludeth for secret sins, which come to light no way but by Confession; but publick sins are to be confessed to God also.

Besides, secret sins are to him who seeth in darkness no secret at all, and need not that mean for discovery, for wherein our Consciences do accuse us, God is greater than our consci••nces, that is, a more strict observer. To strengthen then this reason, I thus assume, The end of penitential confession is the judgment of absolution, not of condemnation, to free, not to punish for sin; and an absolution not to quit from sin, for God in justice cannot pronounce us just (for that were to call darkness light) but such an absolution as dischargeth us from the guilt, and obligation unto punishment, and so God in justice may, and in mercy doth justifie us (and this is to separate betwixt the light and the darkness.) Now remission of sin ever supposeth sin, and the absolution from sin, the detection of sin, for sin maketh man to be miserable, and the Confession thereof God to be merciful. God requireth then no detection of sin in the judgment of condemnation, which is the punishment of sin, and wherein he proceedeth according to his own wisdome, but in that of absolution, which consisteth in the forgiveness of sin, the confession thereof in the party peccant hath ever been deemed requisite by way of pacification. Insomuch that all men whatsoever (saith Scotus) that have believed God to be the just Judge of all the world,* 1.164 and have ac∣knowledged the law of his providence, seen in the government of the universe; upon every breach thereof have applied themselves to this supreme Governour, to appease him with humble acknow∣ledgment of the off••nce, and to deprecate his anger. It was but early dayes in the world when God called upon Adam, where art thou? which was a summons to a reckoning, that as he had sinned,* 1.165 so he should take notice thereof, and prevent and pa∣cifie his wrath by confession; it was an entrance into a Parley, or a preface and introduction (as the Rabbins say) into a fur∣ther conference, thereby to expostulate with him about his offence, and to extract from him an ingenuous acknowledgment thereof.

And a Father of the Christian faith conceits no less; When God said to Adam, where art thou? our first Parents then guilty persons were inquired after,* 1.166 to wash out that sin by confessing, which they had com∣mitted by transgressing. The like in∣terrogatory was made to Cain, where is thy Brother Abel? but his impudence was to out-face the murder, and plead not guilty, till God convicted him: The sin smothered brake forth into a greater flame, the fore skin∣ned over with a deniall festered; He that said at first, nulla est iniquitas, there is no iniquity in my hands, and refused to unlade his soul by confession, sinks under the burden, and cries out, major est iniquitas, my sin is greater than I am able to bear. Saint Chrysostome collecteth no less. Gods mercy ap∣peared in the Question, where is thy Brother?* 1.167 to give him the hint and opportunity to bethink himself, that by confession of the fault, the guilt might be washed away; for this was Gods wont even from the beginning, to ex∣act from us a Confession of our sins, that upon the same he might shew mer∣cy. He concludes, It is good to con∣fess the fact, to disclose the wound to the Physician, and to receive medicines from him.

Gods people in process of time, (his good pleasure being known how propense he is to give a sinner audience) have not failed in this point to confess, nor he them to pardon; and be∣cause Confession of sin from the delinquent, and Remission of sin from God commonly go together, my discourse shall not separate them: we are now upon the Sinners Plea, and must instance in those that have had the will to sin, the grace to see it, the humility to confess it, and the happiness to be deliver∣ed from it. David is famous for his transgressions, his confes∣sions, and his lamentations; I acknowledged my sins unto thee,* 1.168 and my iniquity have I not hid. I said I will confess my trans∣gressions

unto the Lord, and thou forgavest the iniquity of my sin: where we see confession hath not onely the promise, but perfor∣mance of forgiveness annexed thereunto, and that from Him who is most bountiful in his promises, and most faithful in his performances, & tu remisisti; whose absolution is ever of force, for he never turns a wrong key. 2. Note also the man∣ner thereof; David had not yet made his confession, it was one∣ly in voto, in purpose and conception, not in re, an actual performance, yet his success is crowned with performance, and that will accepted for the deed; so much is Gods mercy more forward than mans duty, as to grant the pardon before it be asked. The word was not at my mouth, and Gods ear was at my heart,* 1.169 saith Aug. in the person of David, and much to the same sense a later Ex∣positor. Behold with what speed the mercy of God makes toward a sinner, he had not confessed so that man might hear, but promised to confess, which God heareth. To the same purpose Cassiodore; I said, th••t is, I d••libe∣rated with my self how I will confess, and thou forgavest. O the goodness of God! forgiving sins upon promise onely: for with him the will is of equal acceptation with the deed. And lest we should think that this was som•• peculiar privilege vouchsafed unto the Man after Gods own heart, the same sweet singer of Israel doth presently inlarge his note, and inferreth this general conclusion thereupon, for this shall every one that is Godly pray unto thee in a time when thou mayest be found, verse 6. The god••y in this world are not so godly, but there are times also when they must go to this Confession, and comfort themselves with this hope, for we are not Angels, but men,* 1.170 we fall and are raised, and that often, and in a little space. Basil. Thus David made a good Confession.

Let us pass from the Father to the Son,* 1.171 in whom all ages have and shall admire how so fair a star could fall in so foul an eclipse, yet he recovered his lost light, and of a great sinner proved a great Convert, and as Chronicles mention the folly of this King, so Ecclesiastes relates the repentance of this Prea∣cher. He delivers a general rule;* 1.172 He that hides his sin shall not prosper, but he that confesseth, and forsaketh th••m shall find mer∣cy. Wherein observe a necessary adjunct to Confession, viz. forsaking of sin. It is not then a naked verbal confession that hath this efficacy, or such a compendious way of healing, and no more; but go shew thy self and thy sins to the Priest, and thy attrition shall become contrition, and thy sins shall be for∣given, though not clean forsaken. This Roman device Solomon for all his knowledge (and that extended from the Cedar to the Thistle) was yet to seek of, for with Tiburine Impostors, though a man bring not so much as that drop of sorrow for sin by them termed attrition, but onely a will to confess, and utter the story of his lewd life to a Priest, with an intent to be absolved by him,* 1.173 there is required no more to be set free from sin; the Sacrament of Pe∣nance will supply all other defects, and confer this benefit mero motu of its own accord, without any good disposition, or desert of the Receiver, insomuch that he need to put his ghostly Father to no farther trouble than this, Speak the word only, and I shall be healed. By this new fetch, the Sacrament of Penance is available without Repentance, Confession without Contrition, and sin forgiven which is not forsaken. An opinion (saith Gabriel) much to be esteemed, if it were laid up∣on the foundation of the Scriptures and holy Fathers:* 1.174 and no gallant (I think) but would embrace it, to come off from sin at so easie a hand. But see the ill luck of a thing, it wants both Scriptures and Fathers to support it; for in the Scripture it is, He that confesseth and forsaketh his sinne,* 1.175 which

will not stand with Scotus learning, without the help of an Index Expurgatorius to expunge the later clause.

The Jesuit would fain interpret Solomon of confession made unto Man, and not unto God; and his reasons for it are, 1. The words, He that hideth his sin, because sins unconfessed are not hidden from God, but Man; for none can be of so mad a belief,* 1.176 as to think God seeth them not. 2. Shame, or some other cause may hold them in from dis∣closing sin to Man, but none are asha∣med to make God privy to their lend∣nesse. But how untrue the former reason is, may appear in the case of the two first sinners, Adam, who hid himself from God, and Cain, who denyed his sin to God. Madmen indeed they were to doe so, but so they did. And an ancient B••shop is of the mind, that many besides them in the world are stricken with that phrenzie, That God doth not re∣gard earthly affaires, and seeth not the actions of sinfull men.* 1.177 They hide them in their own opinion and fancie, whereas in truth they doe not, no more then when the Fool winks, and thinks no man seeth him: for all things are open to his sight, and with him there is no darknesse at all. And how frivolous and false the later part of the Cardinalls argu∣ment is, viz. That in confession before God there is no place for shame, and sinners shamelesse therein, another ancient Bishop shall witnesse: Let us not be ashamed (saith Ambrose) to confesse our sins un∣to God;* 1.178 it is a shame indeed for any man to lay open his offences, but such a shame that breaks up the fallow ground of his heart, puls up the thorns, and pares away the bryers, &c. A shame then there is in Confession, and that before God; but such a shame, as considering what good comes thereof, we should not be ashamed of. Yea the same Father supposeth to be in many offenders a greater shame to

confesse before God than man, for thus he writeth: Can it be well taken, that thou shouldst blush to intreat God,* 1.179 that dost not blush to in∣t••eat man; and that thou sh••ulast be ashamed to make thy supplication to God, from whom thou lyest not hid, whereas thou art not ashamed to con∣fesse thy sins unto a man, from whom they are concealed? And the same holy Prelate in another place enervates both the Cardi∣nals pretences; his words are remarkable. Why art thou afraid to confesse thy iniquities to so good a Lord?* 1.180 Declare (saith he) thy sins that thou mayst be justified. To the person as yet guilty of sin, Justification is pro∣mised for a reward; for he is justified, that of his own mind acknowledgeth his offence. And a just man at the en∣trance of his speech is his own accu∣ser. The Lord knoweth all, but expect∣eth thy voice, not with an intent to pu∣nish, but to pardon; it is not his will that the Devil should insult over thee concealing thy sins, be therefore thy accuser by thine own accusati∣on, and fear not any accuser, if thou shalt arraign thy self. Where∣in we may observe, That in Confession unto God there is dread, which this holy man disswadeth from, and concealment of sin, as some fondly imagine, and an expectancy of vocall evidence, though God be ignorant of nothing. To him then doth Solo∣mon direct our Confession, for all the Cardinal hath yet said to the contrary.

And he had hereof a living example in his father David, whose Penitential Psalms, what are they but prescript forms of Con∣fession, where there are as many sighs as words, mingling his cryes with weeping? all the verses standing chiefly upon two feet, Contrition and Confession; some whereof were composed for his remembrance, by name Psal. 37. which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Instruction for Confession, as S. Basil* 1.181 intitles it; that having this Psalm alwayes before his eyes, he might

pacifie so good a Lord with the words of a transcendent confession: This is his direction to others, Reveal thy way, or roll it up un∣to the Lord, and hope in him, he will doe it.* 1.182 Reveal, by Confession; thy way, that is, thy sins, and hope in him, and no other, and he that can, will doe what thou desirest; God promi∣seth hope to sinners, and pardon to peni∣tents.* 1.183 A better glosse that, than another Fryers, Reveal thy way unto God, that is, unto the Priest, who is in Gods stead; which harps not in Davids tune, except God and the Priest have one and the same consistory, as the Canonists say God and the Pope have. My God will I trust with my sinnes, upon whom I trust, and if sin be my way, to him will I commit it; to the Spring-head will I have recourse for mercy, where the stream flows the fuller and the clearer. He is my Physician,* 1.184 and to him will I open my wounds; He is the party wronged, with him will I make my peace; He knoweth the very secrets of my heart, before him then I will pour forth mine; He it is that invites me a sinner unto him, and to him will I hasten, nor be slack at his call.

And this Confession of sin unto God is insisted upon by the Rabbins, in the book called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Dayes; and in the cha∣pter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the day of propitiations,* 1.185 is extant this passage, R. Isaac said, Come and see, how the manner and custome of the Lord holy and blessed is not as the manner of flesh and bloud; for the manner of flesh and bloud is, that if a man have offended his neighbour, sometimes he may please him with words, and some∣times he cannot please him with words alone. But the manner of

the holy and blessed God is not so, for in transgressing man trans∣gresseth, and yet pacifieth him with words, as it is said, Hosea 14.1. O Israel return unto the Lord, for thou hast fallen by thy iniquity, take with you WORDS and turn unto the Lord; and not onely this, but he conferreth mercy upon him, as it is said in the words following, Say unto him, take away all our iniquity and re∣ceive us graciously. Not onely this but the Scripture hath it, as if he should offer calves in sacrifice, as it is said afterwards, So will we render the calves of our lips; peradventure thou wilt say the Calves of sin, that which followeth teacheth what is to be said to this; I will heal their backsliding, I will love them freely. In which testimony we see that the calves of our lips are the confession of our sins: that in confession our wounds are heal∣ed, and we in God beloved. So in Misdras Tehillim, that is, exposition of the Psalmes, on the title of the hundred Psalme, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Psalme of Confession; This is that which is written, He that hideth his sins shall not prosper, but he that confesseth and forsaketh them, shall find mercy. He that h••deth his sins,* 1.186 such an one was Saul, to whom it was said, 1 Kings 15. What meaneth the bleating of these sheep? but he answered they brought them away from Amalek: But he that confes∣se••h, and forsaketh them shall finde mercy: such an one was David, of whom it was said, 2 Kings 12. And David said unto Nathan, I have sin∣ned unto the Lord; and Nathan said unto David, the Lord also hath put away thy sin, thou shalt not dye. Instancing in two Kings of a diverse humour, the one putting off his sins by collusion, hath them charged upon him; and the other charging himself by confession, hath them put away. Saul hid his sins, it was but reason therefore he should find them; David discovered his, and therefore God so covered them in mercy, as they were past finding out. This then was the custome of the Law and the Prophets.

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Under the Gospel the same custome hath continued; the Prodigal son, that express pledge and hostage for mercy, did but resolve upon Confession to his dearest Father, whose speed, embracements and kisses prevented the vocal expression. God who saw him afar off, heard him also what he said(a) 1.187 within himself, and what he said to(b) 1.188 himself also. The prodigal sinned against God, to whom it is said, against thee onely have I sinned;* 1.189 and ob••ined so speedy a pa••don, that while he was yet afar off, and but on the way, the Father meets him. The poor Publican upon his confession fared as well putting up his suppli∣cation in the Temple,* 1.190 the contents whereof were, O God be merci∣ful to me a sinner; and went back to his house justified without making Confession to any other Ghostly Father, but onely the Father of Spirits; of whom Saint John giveth this assurance, that if we confess our sin••,* 1.191 he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness; why faithful and just rather then kind and merciful, seeing forgiveness of sins pro∣ceedeth from his bounty, not our deserving? indeed it was his mercy to annex forgiveness to Confession, and his justice to re∣ward that which his mercy promised. God is so gracious to promise pardon, upon this condition that a sinner confess; which condition performed, God is faithful and just to make good his promise with actual forgiveness; fail not thou him of confession, and he will never fail thee of forgiveness.

Upon these grounds the Fathers direct a Penitent unto God; esteeming the confession made unto him of so great value, as they seem to make but small account of that which is made to man, leaving it as a thing indifferent to be undertaken as the sinner finds occasion. But he that praiseth Gold, must not be thought to dispraise silver; and those Ancients that approve of Confession to God in the first place,* 1.192 allow the same in its place to man also. Testimonies of both sorts are extant in their wri∣tings, and to the former for the present thus. Clemens Ro∣manus. It is better (saith he) for a man to confess his sins then to

harden his heart, like those which resisted Moses, &c. then tells us how desirous God is hereof. The Lord (my Brethren) needs nothing else, is desirous of nothing from any man, save to confess unto him; then follow certain proofs from the Scrip••ure, shew∣ing how acceptable a Sacrifice confession is, as well in praising God, as in dispraising of our selves; that is the Sa∣crifice of thanksgiving, and the other of a wounded sp••rit. Clemens of Rome is seconded with our Chri∣stian Athenaeus, Clemens of Alexandria,* 1.193 who wri∣teth thus: If a Christian through the suggestions of the Adversary unwilling∣ly fall into sin,* 1.194 let him in imitation of David sing, I will confess unto the Lord, and it shall please him better then a young calf that bringeth horns and hoofs; let the poor beh••ld, and be glad, for he saith, offer unto God the sacrifice of praise, and pay thy vows unto the Lord; and call upon me in the day of thy affl••ction, and I will deliver thee, and thou shalt glorifie me; for the sacrifice of God is a wounded spiri••. A saying so like unto the former, that I guess this Clemens took it (as he did some other passa∣ges) from the former. These Primitive Men style confession a Sacrifi••e, and we know of what kind of adoration sacrifices are, and to whom they appertain: surely a broken heart pre∣sented by confession, and laid upon the Altar of the Cross, is never rejected by God for his sake who suffered thereupon. Origen a disciple to this last Clemens, and his immediate successor in the(a) 1.195 Ecclesiastical School at Alexandria,* 1.196 is frequent in exhorting sinners to all kinds of confession, but earnest for that which is made unto God. The D••vil (saith he) first allureth to sin, next accuseth for sin; we prevent his malice by being our own accusers,

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and by taking this office forth of his hands. The Prophet in a place saith, Declare thy iniquities beforehand that thou mayest be justified: there is a mysterie in these words, Dic tu prior, declare thou first, lest he step in before thee—. Even so David in the Psalme; Mine iniqui••ies (saith he) have I made known unto thee, and have not hid my sin; I said I will confess, &c. See how the uttering of sin obtains forgiveness, it will further our sal∣vation to become our own accusers; but if we delay till the Devil accuseth, it will m ke much for our condemnation. Now to him must this confession be poured out who forgave Davids sins; although I must not conceal how Origen alloweth of confession before some sorts of men also, and that without any gainsay∣ing from me, as in due place shall appear. And to this con∣fession,* 1.197 orall expression is not so requisite; God knoweth the language of the heart, and heareth the voice of weeping, that heard Annah praying and not speaking, who reads our minds in our thoughts, with whom tears, and sighes, and groans are formal evidences. This manner of unfolding our souls to God, St Basil upon the words of the Psalmist, I have roared for the dis∣quietness of my heart, hath fully described in Davids person thus; I do not open my lips in confession, thereby to make a sh••w to many, but inwardly within my heart closing up mine eye,* 1.198 to thee onely beholding things in secret, do I discover the groans that are with∣in me, roaring within my self; nor is there need of many words to this confession, for with thee the groans of my heart are sufficient for this acknowledgment, and those lamentations sent forth from the depth of my soul unto thee my God.

And look what Saint Basil ascribeth to the groaning of the heart, the same doth Saint Ambrose to the tears of the Peni∣tent, and notes that no other Confession of Saint Peter after his denial is upon record, but that which flowed from his eyes, thus, I finde that he wept, I find not what he said, I read of his

tears, I read of no satisfaction;* 1.199 Peter took a good course to weep, and to be silent, for that which is bewayled is not wont to be excused, and that which cannot be defended, may be cl••ansed; tears wash away the sin which the tongue is ashamed to confess, tears there∣fore pro••ide for shame, and safety; blush not to intreat, and obtain by in∣trea••ing. Tears (I say) are a kind of tacite prayers, asking not forgive∣ness, yet obtaining: they set not forth vocally the cause, yet gain the mercy; yea, the supplication of tears is of grea∣ter profit then any words can be; words happily may fail us in prayers,* 1.200 which tears never do, for the tongue doth not alway open our case fully, but tears ever disclose our affections to the full. To God then doth the same Doctor exhort us to disclose our sins. Let us be subject unto God, that we may not be subject unto sin: Let us call our offences unto remembrance, and be ashamed of them, as a disgrace, and not boast thereof as the manner of some is—. We have a good Lord that would pardon all— If therefore thou wouldst be ju∣stified, confess thy sin; for a mod••st, and shameful confession of sin loseth the bands thereof. Thou seest what thy God exacteth of thee, and with what a promise of forgiveness he provoketh thee un∣to Confession.

Led with this promise, and invited with this call, the Golden-mouthed Dr John Chrysostome exhorteth the people to resort to God onely in confession, little regarding that which is made to man, and leaving it as a thing indifferent, as a thing to be used or not, at the Penitents discretion, which the most rigid of the Reformed side stick not at, yea he seems at least in words to disavow it, which is more than the Moderate sort of them

expected, or can well away with. And a great Scholar, but of the other side, freely acknowledgeth, that Chrysostome in divers places, and by name in his 5.* 1.201 Homily of the incomprehensible na∣ture of God hath some unsound passages, denying sinners to be tyed by any law to confesse their sins unto Man, but unto God onely. Well, let us see what it might be that is so great an eye-sore to him, and men of his rank: The first mention that occurreth unto me is in Lamech his case, confessing the murder he com∣mitted unto his wives, Hear O ye wives of Lamech, &c. where expressing elegantly the torture of a rag ng conscience, the Fa∣ther sheweth, there is no way but one to quiet the same. He th••t is guilty of crying sins, and would make good use and be aided by his conscience,* 1.202 and be drawn to confess what he hath committed, and open his wound to such a Physician, that would heal, and not upbraid him, and receive salving plai∣sters from him, and would c••••fer wi••h him, no one beholding, and declare all things diligently unto him, shall easily rectifie what was amiss; for the con∣fession of a sinner is the abolishing and doing away of his transgression. Now who is meant by this Physician, these words following, he that distinctly knoweth all th••ngs, and again, He re∣quireth our Confession not as igno∣rant, but knowing all things before they were, sufficiently shew; and from an Homily which bears his name, and title of Repentance, ex∣tant in the Latin Edition of his works, it is thus cited by(a) 1.203 Chemnitius; It is not necessary to confess in the presence of witnesses, let there be an inquisition made after offences in the thought, let this judgment be without a witness, let God onely see thee confessing. But let us view the Father in his own colours,

who taking his theme from the Confession of the Publican, saith thus: I beseech you alwaies to make Confession,* 1.204 for I do not bring thee upon the theatre of thy fellow-servants, nor do I compell thee to uncover thy sins un∣to men; unclasp thy co••science before God, shew forth unto him thine actions, and thy wounds, and intreat a medicine from him, set them forth to him, who will not set at naught but cure thee; for albeit thou dost say nothing, be knoweth all things. The same words are repea∣ted again for failing, tom. 6. pag. 444. which we rather point at, than produce; for where the Father is copious, repetitions are tedious; who further saith, But thou art ashamed to say thou hast sinned;* 1.205 utter thy sins in thy daily devo∣tions: What then? I do not say confesse them to thy fellow-servant, for to cast them into thy teeth; confesse them to God that healeth them; for God is not ignorant of them, though thou keep them secret. So upon mention of those words in the Prophecy of Esay, which in the LXXII.* 1.206 Interpre∣ters are thus read, Declare thy sins first that thou mayst be ju∣stified, he writeth thus; Tell me, of what art thou ashamed, and blushest at?* 1.207 to confesse thy sins? dost thou relate them unto man to reproch thee? or dost thou confesse them to thy fellow-servant to publish them upon the stage? To thy Lord, to him that careth for thee, to him that is kind to man-kind, and to thy Physician thou dost unfold thy grief. And not many lines after,* 1.208 I compel thee not (saith God) to come forth upon the open stage, and to make many witnesses, tell me thy

sins alone in private, so I will heal thy wound, and free thee from pain. Also the same Father upon the same subject in another place adviseth, not to call our selves sinners onely, but to call to mind our sins, and rehearsing every one in particular:* 1.209 I say not proclaim thy self upon the Theatre, nor accuse thy self in the audience of others, but I counsel thee to be perswaded by the Pro∣phet, saying, Reveal thy way unto the Lord. Confess thy sins unto God, con∣fess them before the Judge, praying, if not in thy tongue yet in thy memory. And (to say no more) this was his Pulpit-discourse to the people of An∣tioch. And this not onely to be mar∣velled at (saith he) that he forgiveth us our sins;* 1.210 but that he neither disclo∣seth them, nor laieth them open, or maketh them manifest, nor forceth us to come forth in open view to speak out our offences, but commandeth us to be answerable for them to him alone, and him to make our confession. These 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, several flowers, (and far more than these) are gathered from this spiritual garden of Saint Chrysostome. The Church of Rome cannot well endure the breath and smell thereof. The Cardinal would limit his testimonies to publick confession, which is the Theatre and stage so often mentioned,* 1.211 and so subject to obloquy, but not of clancular confession subject to no such inconvenience; sure∣ly Chrysostome spake of the confession then in use, which was performed after one way, and whether private or publick, there's the doubt. Besides, if the Patriarch had excluded the publick Theatre and not the private Closet of Confession, why did he repeat to God alone, to him onely confess, and not to thy fellow servant? They aver under those words, To God alone, to be comprised the Ghostly Father also, who for the time is not

so much Man as Gods Deputy. Upon which ground they resolve, That if a Confessor be interrogated upon his Oath of a matter revealed in Confession, he may with a safe conscience deny it,* 1.212 because he did not heare the same as Man, but as God. A resolution very prejudiciall to the Fundamentall Lawes of State, as in due place shall be shewed. Others confesse more ingeniously,* 1.213 That it was the doctrine of the Times, and of that Church wherein he lived, and that he was swayed and carryed a∣way with the same. The Frier might have inlarged himself,* 1.214 for it was the opinion not of those times, but of all times in the Greek Church, and so continued till the times of Gratian. The Dean of L••vain makes him onely to connive and wink at the misse and dis∣continuance of auricular confession,* 1.215 by reason of a contrary custome introduced by his Predecessor within his Diocesse. Whatsoever it was, this great Father and glory of Greece is scarce heard with patience amongst the Pontificians, yet it may be wondred, with what confidence himself and his fellows are produced by them, alleaging them with like sincerity as they paint them at Rome, viz. with head and beard shaven, Mitred, Coped,* 1.216 and ar∣med with Crosier-staffe, after the Ro∣man cut and fashion; whereas the long beard, and long robe were the usuall ornaments of those Easterns Prelates, the former accoutrements of Mitre and Crosse not invented nor fre∣quented in their times.

But what say the Fathers of the Western Church, since ••he same Sun that riseth in the East, setteth in the West, and casteth the same beams upon both the Climates. The solemn discipline of open Penance continued longer in the Latine Church than in the other, and at length sate down also in private confession.* 1.217

I have acquainted you what Erasmus his opinion was, That the Confession of speciall sins before God was private onely, and that onely made to men was publick, a vieu & sceu le tous, as the French-man speaks, exposed to the sight and light of all, and that the Chu••ch was acqu••inted with no other in Saint Hieroms dayes; sure no other was on foot in Tertullians time, as a great Antiquary of his time Beatus Rhenanus affirm∣eth, That Tertullians silence in spea∣k••ng nothing of clancular confession is no wonde••,* 1.218 which (as he conjectureth) was the daughter of publick confession, conceived by the voluntary piety of some men, that thought to secret sins there belonged private Confession, and a concealed Penance, as notorious sins were punished with open re∣pentance,* 1.219 and confession. Yet the duty may be of good use, though not of so great standing in Gods Church; as Paul was born out of due time, yet called to be an Apostle, whose fer∣vent labour in the Ministery supplied that defect. As that Cri∣tick wondred not at Tertullians silence, so may none wonder at St Augustines words. What have I to do with men that they should hear my confessions, as though they could heal all my diseases? A place that Bellarmine hath said something to, though not much to his purpose. The Confession Saint Augustine speaketh of is not Sacra∣mental confession (he may swear it) but a rehearsal of sins formerly committed,* 1.220 and washed away by Baptisme, acknow∣ledged to this end, that the mercy of God towards him might be manifested. This is the scope of his whole discourse (I grant,) namely, a detection of his great sins, and of Gods great mercy; yet he might relate how his sins met with mercy,* 1.221 and so speak of Confession to God, as a mean for the obtaining thereof, and affirm that man had no more right to know his diseases than he had power to heal them. Such a conclusion hath Hilary upon Psalm LI. That David there teacheth us to confesse our sins

to no other than to the Author of this universe, the Lord who made him, and maketh the Olive f••uitful with the mercy of hope for ever and ever.

Such testimonies as these seem to import that confessions be∣fore God and before man are incompatible, as if thereby two Masters were served, and the one forsaken by adhering to the other; that confession peculiarly belongeth unto God, and is not to be given to any other. Truly such a Confession that is made to man without any subordination unto God, is deroga∣tory both to Gods glory, and our own safety: So to confess unto any besides, as to rely upon him, is not expiatory, but piaculous, and not a confession but a malediction. But to use confession before man, 1. as an help the better to enable us to confess unto God; 2. or to man as an instrument in the place, and hand of God, is not repugnant thereunto; 3. to confess to man wholly, and to leave out God; 4. or to imagine that unfeigned confession made before God is insufficient, without respect had unto the confession made to man, either in purpose, or performance, as the accomplishment thereof, is the Hagar that must not abide with the Free-woman,* 1.222 but be cast out and her son, that is, such consequents as the Roman Polemicks draw from thence. It was a Calumniation fastned upon our Church, that it should teach Baptisme without Confirmation to be imper∣fect,* 1.223 or that at least Confirmation added no small matter to the strength and virtue thereof. Which Scandal the God-like wis∣dome of his late Majesty was upon(a) 1.224 sound information the spunge to wipe away; that it was neither a sacrament, nor a corroboration to a former Sacrament, but an examination with a Confi••mation. The Confession had to man must not be thought to perfect that which is had to God; or to be a Sacrament, or a Confirmation of any Sacrament, by way of corroboration, but by w••y of examination onely, where the sin confessed unto God is examined, and if upon due examination the confession made to God shall appear to be good, the same is ratified; if not, the party dismissed with better instructions to perfect the same. And like as the Parliament assembled in the first year of King James, made an Act for the confirmation of his Royal title, wheras in truth his title was as firm as God & nature could

make it, thereby expressing rather their duty to imbrace the same, than adding strength and vigour thereunto; of this kind is confession to man onely. And as children baptized without Confirmation, or an eye thereunto, have their full Christendome, so hath a Penitent upon his Confession to God a full absolution. Yet as the Church received Confirmation from the Apost••lick hands, and so still continues the same as a duty of singular use and benefit; the like must be thought of confession to man also, the expediency whereof shall in fit place be discussed. I shall conclude with that answer of Pinu∣phius an Egyptian Abbot in John Cassian; Who is it that cannot humbly say, I made my sin known unto thee,* 1.225 and mine iniquities have I not hid; that by this confession he may confidently adjoyn, and thou forgavest me the iniquity of my heart? But if shamefulness do so draw thee back, that thou blushest to reveal them befo••e men, cease not by continual supplication to confess them unto him from whom they cannot be hid, and to say, I know my iniquity, and my sin is against me al∣wayes; to thee onely have I sinned, and done evil before thee; whose cu∣stome is both to cure without the publishing of any shame, and to forgive sins without upbraiding. In this Abbots opinion Con∣fession to man was left free and adiaphorous, provided alwayes, that confession to God be sincerely performed, to which I com∣mend the case of all Penitents, and pass unto the next kind of confession made before man as following.

CHAP. V.

The Contents.

Of Confession to Man. The Confession of sin under the Law before the Priest at the Altar, and the Sacrifice. Special enumeration of all sins not required of the Jews. The Law commandeth the acknowledgment of sin and restitution. Jobs friends confessed their errours unto him who sacrificed for them. Davids confession unto Nathan. Rabbins affirming sins to be confessed unto the Fathers and Levites. The place in Saint James chap. 5. of mutual Confession explained and vindica∣ted. 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 de∣tected to a Lay-man: and of the Reformed Divines. That sins may be confessed to a believing Brother for advice, and to the Minister of the Gospel.

I Have formerly treated of Exhomologesis as a wholesome discipline imposed for notorious sins, by which the Penitent did not so much make known his offences, (for they were too apparent and scandalous) as acknowledge the injury and wrong he had done to God, and his people, and ther••by the judgment, and punishment belonging in justice unto sin; and by such doleful postures to pacifie God, and satisfie the Church scandalized by his fall. We are now to treat of such a Confession, which bringeth to light the works of darkness, whereby a sinner becomes his own accuser, having no other witnesses then God, and his own Conscience of his folly; open∣ing the same not onely unto God but to Man also: Our first

disquisition must be to inquire whether sins were and may be confessed unto a Man, without entring into the manner of the Confession; whether it ought to be of all particular sins, to∣gether with the circumstances changing, or aggravating the property of each several offence, or without considering so much the nature of the man, h••s profession, calling, or sancti∣ty, (for these respects will follow in their order.) But whe∣ther a sinner may confess his sins in general or specified unto any man without respect of persons; provided onely that he be within the pale of the Church, and observe in his carriage the common rules of civility, and we shall find the practice hath been, (and that practice never controlled) in all times for man to have recourse to man also in confession.

The first and most ancient example in this kind is Lamech; for Adam and Cain were called to an account, and convinced before they would come to any acknowledgment: but this man questioned by none, called upon by none, accused by none, but by the bird in his breast,* 1.226 his Conscience, cries out, Hear my voice, O ye wives of Lamech, hearken unto my speech, for I have slain a man in my wounding, and a young man to my hurt. I must confess I held not this worthy of an instance, though it be the detection of a secret sin, because it was addressed un••o women, unfit creatures to be acquainted with a mans Cabinet, and to look into the privy Chamber of his heart; and conceived of this passage to be as much for my purpose, as the fabulous con∣jectures of the Rabb••ns who the man was he slew, and the manner thereof, to the mind and meaning of Lamech; passed over it had been for me, had not Chrysostome grounded upon the same so many, and those notable observations of Confes∣sion. 1. As the power and torture of an indicting Conscience, not suffering the sinner to be at quiet, till his sin be brought to light. 2. The good that comes to some by the examples of ju∣stice in others; Cains punishment in denying his sin, serving as an inducement to Lamech to confess his:* 1.227 No man therefore constraining him, no man convincing him, he sets up a judgment-seat, calls upon his wives to be his judges, accuseth himself, con∣fesseth

the fact, and allots the punishment; wherein no dislike could be taken to the proceedings, were it not for his mistake in the Judges.

The next act of Confession was more solemn, and religious, made to the Priest before the Altar; fo•• besides that general confession of the whole people,* 1.228 poured out annually upon the day of expiation, there was a pri∣vate and particular confession of some special sins in use amongst them, for which by repentance they sued unto God for mercy, saith a Sorbonist. The sinner that would be particular, repaired unto the Altar, and there presented the Priest with an offering, to make the atone∣ment; for sins hid from the eyes of the assembly, and after∣wards come to light, a young bullock, with imposition of hands from the elders was destin'd for a Sacrifice; the Ceremo∣nies whereof are contained, Levit. 4. but for some sort of se∣cret sins, which had not yet seen the light of fame, the sin-offering was appointed to be a lamb, or a kid,* 1.229 and the guilty person was to confess the sin, and the Priest to make the atone∣ment. Josephus mentioneth the se∣cret sin, and the sacrifice,* 1.230 which be saith was a R••m, but not the confes∣sion of the sin, as needless perhaps, because the offence was imprinted upon the Sacrifice as an Hieroglyphick thereof; of which see Levit. 5. for how could a particular offering appertaining to particular sins be laid upon the Altar by the guilty person,* 1.231 without disclosing of his offence? did they not by that act pronounce themselves guilty of that sin, for which they brought the of∣fering, and desired the atonement? That very act of the party peccant, viz. the presenting of the sacrifice was a real conviction. Scotus then fell short of the

truth in affirming that under Moses law,* 1.232 sins done in secret were confessed to God alone, and that the confession to man was but of some publick defects, and not observing of legal rites. And that the general Confession of the Priest served to dispose God to be merciful unto the people, like unto those supplications in the Church-Liturgy, We have sinned, we have done unjustly, &c. And Bella••mine hath oversh••t the truth in stretching this confession to a distinct,* 1.233 and spe∣cifique enumeration of each several sin; and though it be granted the Hebrew word to signifie an express and distinct confession, it concludeth not his purpose; for a distinct con∣fession is one thing, and a confession of all distinct sins another. The truth is, all the sins they thus Sacrificed for, were distinctly confes∣sed, but not all the sins they committed were so sacrificed for, and to such kind of sins as were expiated by sacrifices doth the Cardinal himself limit this distinct confession. Aquinas allow∣eth not so much to Confession under the Law as a clear and evident expression of sin, but rather a confused intimation thereof, reserving that distinct demonstration to the clearer times of the Gospel; for thus he saith,* 1.234 In the law of Nature an inward recognition of sin unto God was enough, but under Moses law there was requi∣red a protestation of the sin in some out∣ward signs, as by the offering of a Sa∣crifice for sin, whereby it might appear to man that he had sinned; but it was not requisite to make a special manife∣station of the sin committed, or the circumstances thereof, as in the new law: As if to the Patriarchs before the Law, Confession were then but in spicis, in the ears of Corn; to the Israelites under Moses law in farina, in the meal; and to Christians

under the Gospel in pane, as the bread set upon the table; this be assured of,* 1.235 that in Moses time it w•••• not so narrowly sifted into as in ours; for Lyra giving some reasons, why the Con∣fession of the peoples sins unto God over the Sacrifice could not be particular, hath this amongst others; because the Priest was not acquainted with all the sinnes of the people but in a general manner.

The next instance is a law grounded upon the VIII Com∣mandment, against usurpers of that which is not theirs, injoy∣ning confession of the wrong, and restitution.* 1.236 They shall con∣fess their sin which they have done, and he shall recompense his tres∣pass with the principal thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath ••r••spassed.* 1.237 The point of restitution is indeed of great latitude, and great necessity, a doctrine too sowre for the palat of our times, and we can no more away with it then with Confession. Oh preposterous shame! we blush not to commit sin, but to confess; we blush not to do violence, but to restore; that speech of Augustine is grounded upon infallible truth, The sin is not remi ted,* 1.238 except what was deteined be restored. If thou hast not a mind to aug∣ment the principal four-f•••••• ••s Zacheus did, yet add ••th there∣unto as the Law enjoyned, or at least the Principal, as reason willeth.* 1.239 This case of Confession is unto man as damnified toge∣ther with God, and therefore he likewise this way is to be satis∣fied; the offender voluntarily detesting, and detecting the fact, tendring satisfaction, and desiring reconciliation. Here the Rhemists exceed the bounds of the Tridentine faith, in affirm∣ing, that a general Confession under the law sufficed not for pur∣ging sins, and that sinners were bound by a divine positive law, to confess expresly, and distinctly their sin which they had committed,* 1.240 whom I send to Cardinal Tolet, a man of more judgment then all their College, to be corrected, who ingeniously confesseth, that not so much as a purpose to confess was necessary in the old law: for my part I verily believe,* 1.241 the same divine law for con∣fession that is in force under the Gospel, to have been a law for Gods people at all times, and of like necessity to all penitents; and that the Priests after the order of Aaron, had power to make the atonement, as well as those after the order of Mel∣chisedec

to grant the absolution; both in their several kinds be∣ing Ministers of Reconciliation, Christ the supreme head of either hierarchy, giving in proper person a period to the Levi∣tical Priesthood, and investing his Ministers with their autho∣rity, which seems to be the greater, because it shines the clea∣rer, and the more substantial, because the lesse ceremo∣nious.

The next, but precedent in time unto the former, is the submission of Jobs friends (and that by special command of God) unto him, with a direction from God likewise, that Job by sacrificing for them should pacifie his incensed anger; for God held himself wronged through his servants side, and all this should they perform upon pain of his high displeasure: the words in the story are these,* 1.242 And it was so, that after the Lord had spoken these words unto Job, The Lord said unto Eliphaz the Temanite, my wrath is kindled against thee, and against thy two friends, for ye have not spoken of me the thing that is right, as my servant Job hath. Therefore take unto you now seven bul∣locks, and seven rams, and go to my servant Job, and off••r up for your selves a burnt offering, and my servant Job shall pray for you, and him will I accept, lest I deal with you after your folly, in that ye have not spoken of me the thing that is right, as my servant Job hath. So Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite went and did according as the Lord com∣manded them; and the Lord also accepted Job, and the Lord turned the captivity of Job when he prayed for his friends. Where note, 1. As God was offended and his servant Job, so the offence must be acknowledged to both, that both may be pacified. 2. God retains his anger till the party wronged together with him be satisfied. 3. Gods wrath incensed against any for wronging h••s servants, will not be quenched but by his servants means and procurement; for his fury provoked by off••nding Job, must be appeased by Job re∣conciling.* 1.243 They w••••e to offer their sacrifices to Job, and Job to God for them; so the ancient Latine copies followed by Gregory read, Go unto my servant Job, and he shall offer an

Holocaust for you, and those words him will I accept, and, the Lord accepted Job, import no less. 4.* 1.244 God heareth a man sooner in his own cause, that is sollicitous on the behalf of others; as Job turned away his own captivity in praying for his friends. Thou wilt say, but where did Jobs friends confess their sins unto him? Canst not thou spell their Confessions in their Sacrifices? for what meant those Sacrifices and Jobs in∣tercessions on their behalf, but for their sins? and how could he offer, and pray for he knew not what? they then confes∣sed the trespass, presented unto him the trespass offering, and desired his intercessions that God would be reconciled for their offences.

The next President is David confessing his sin to Nathan, for albeit the Prophet gave him a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and draught thereof in a Parable, and made David pass the sentence against himself in thesi, and brought it home to his Conscience by a special application, uncasing the Parable, and shewing that He was the man; yet Davids heart thus roused awoke, and he cried out, I have sinn••d against the Lord;* 1.245 and Nathan said unto D••vid, the Lord hath also put away thy sin, thou shalt not dye. There was no tergiversation, no apology, no accusing of the instruments, but the King wholly took the sin upon him∣self. Thus did not Saul in the case of Agag and Amalek; the charge he had from God was the utter subversion of that Prince, and State; contrariwise the victory gained, he spareth the King, and maketh a prey of the richest and fattest spoyl••; and being reprehended by Samuel, spread a religious cloak over his transgression, as if that prey had been reserved for a sacrifice; and being further charged by Samuel for disobedi∣ence, he conveyes the fact away from himself to the people, I have obeyed the voice of the Lo••d, and gone the way the Lord sent me, but the people, &c. If any deviation it was in them, they were out of the way, and would needs spare the best of the cattle to pleasure God with a Sacrifice. Proud heart, that all this while would take no notice of his sin, till he heard his doom, deprivation from his Crown and dignity. Then Saul said unto Samuel, I have sinned;* 1.246 but Samuel said not unto

Saul, as Nathan unto David, The Lord hath also put away thy sin. Sauls was a confession upon the rack, but David had no s••oner a sense of sin but he opens it in humble confession; The wound no sooner perceived then he hastned for a Medicine,* 1.247 then he fled to the Physician, saying, I have sinned, and forthwith is healed. The Lord also hath put away thy sin. Grave is the wise mans advice, Be not asha∣med to confess thy sins, and force not the course of the river;* 1.248 That is, turn not the stream or course thereof backward by denial, or on the one side by excusing; but be thine own accuser to obtain a pardon.

Confession then of sin, and that unto man, amongst the peo∣ple of the Jews, is extant upon Sacred records, practised before the law, commanded by the law, portraited in their Sacrifices, and performed by the Man after Gods own heart, and hath conti∣nued among that dispersed Nation even till our times, if Tho∣mas Walden and Antoninus may be credited; the one learn'd so much from the relation of the Jews themselves at his being in Austria, and the other affirmeth, that the learneder sort are wont to con∣fess all their sins to a Levite,* 1.249 a little before their death, if he may be had; and I think so too when they chance upon a Levite of the full bloud, which to preserve without mixture, the Jews after the destruction of the Temple were not so careful as the S••maritans, who boast their Priests to be not onely of the tribe of Levi, but family of Aaron, and therefore call them Aharonitae. Some testimonies of the Rabbins which I find in Petrus Galatinus may not be neglected. In a Treatise called B••rashith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is a lesser exposition upon the book of Genesis,* 1.250 and upon those words, Judah thy Brethren shall praise, or confesse thee; being an elegant allusion of old Jacob to his name derived from confession; it is thus written, This is that

Confession which is spoken of by the ho∣ly Ghost in the hands of Job,* 1.251 Such as are wise confess or shew forth, & hide not from their fathers; that is, their sins. Of whom is this spoken? of the just, who subdue their lust and sensu∣ality, and confess their doings to their Fathers, for he that c••nfesseth his acts is worthy of the world to come, as it is said in Psal. 50.23. He that offereth confession honoureth me, and he that ordereth his way, to him will I shew the salvation of God. Accord∣ingly you find in Juda, that at what time his dealing was perceived by him with Thamar, he confessed it, Gen. 38. Acknowledge thy Creator, and be not ashamed of flesh and bloud; that is, of man; presently he overcame his sensuality and affections, and confessed. And again in the same place. God holy and bles∣sed curseth every one that doth not confess his deeds;* 1.252 for so we find in Cain, who denied, and said, Am I my Brothers keeper? therefore he was ac∣cursed, as it is there said; Now then cursed art thou. Such another te∣stimony is extant in the Hierosolymitan Sanhedrim, in the chap∣ter that beginneth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, The judgment is defined;* 1.253 where it is thus written; All such as confesse have their share in the world to come; for so we find in Achan, how Je∣hosuas said unto him, My son, give glory unto the Lord God of Israel, and make thy Confession, and shew unto me what thou hast done. And conceal it not from me; and Achan answered, and said unto Jehosuas, Of

a truth I have sinned before the Lotd God of Israel, and have done thus and thus. But from whence doth it appear that his sin was forgiven? from that it is said in the same place, viz Josh. 7. And Jehosua said, As thou hast troubled us, the Lord trouble thee in that day: In that day (saith he) thou art troubled, but thou shalt not be troubled in the dayes to come. And that this confession was made distinctly, is evident by what is recorded in the book intituled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, of Dayes, and in the Chap. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sc. the day of propiti∣ation;* 1.254 Rabbi Hunna said, Every one that in offending hath offended, ne∣cessarily he must express the offence in a special manner. By these Ma∣sters 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, qua∣lity, &c. is in the Epistle of Saint James, Confesse your faults one to another,* 1.255 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 cura∣tion, that ye may be healed; wherein mutual prayer is injoyn∣ed 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 Cler∣gie hold no correspondency,* 1.256 they confessing to Priests onely, and not Priests to People; whereas the Apo∣stle by saying, Confess one to another, prescribeth confession no more to be made to the Priest than to another man,* 1.257 (saith Scotus.) So that without for∣cing 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 di∣seases, 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) 1.258 Member of the Church maketh for another. Then if none can receive Con∣fession of sins but a Priest, none but a Priest can pray for another.* 1.259 But if a Lay-Christian may pray for another, yea, for a Priest also; then may con∣fession be made to a Lay-Christian, 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 ano∣ther; now if none may hear confes∣sion but a Priest,* 1.260 none may make confession but a Priest, for with the Apostle, those onely must make con∣fession 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 in∣tercession, 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 re∣ceive the confessions of others.
• Ba. But all Christians may make their supplications for others.
• Ra. Therefore all Christians may receive the confessions of others.

There are that limit the Apostle to speak onely of that Con∣fession which tendeth to Brotherly reconciliation,* 1.261 whereby the offender humbly submits, ingeniously acknowledgeth, and thereby deprecateth the offence, and pacifieth the party offend∣ed;

as if he should have said, the faults you commit one to another confess one to another, and be reconciled; for had he meant Sacra∣mental confession, he would rather have said, confess to the Priests than one to another. This note of Erasmus had been worth the no∣ting, if the words following, and pray one for ano••her, did not fol∣low, 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 Con∣fessors,* 1.262 not Priests alone, 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 one∣ly. 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 Con∣fessions of a Cloyster, which rather than those religious Cloyste∣rers will adm••t, 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, soul 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 inter∣pretation, 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 B••de saith, because he was our worshipful Countrey-man, who

willeth, that daily and trivial faults, like should confesse to like, one to another, of the same rank;* 1.263 and believe to be holpen by their d••ily prayers, whereas the uncleannesse of a fouler leprosie, we should according to the law, unfold unto the Priest; and as he shall deter∣mine, to endeavour our purification after such manner and time as he shall appoint.

But the Cardinal fixeth upon these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one for another, and one to another; and contendeth, that they are to be und••rstood as the consequence of the words of the Scripture (or rather of his impertinent glosses) shall require;* 1.264 insomuch that confesse one to another is nothing else, but you men that need absolution, to such men that have the power of absolving. A very discreet Comment, and which will settle the practice of his Church throughout, in the point of Penance, thus: Confess you that have committed lesser sins, and have less money to pay fees, to your Sir Johns at home; but you whose sins are riper, and purses fuller to commute, unto the Bishop, and purchase absolution from his Consistory. But you whose sins are of a deeper grain, and your selves of vaster possessions, gang ye on pilgrimage to Rome, as a dainty reserved for his Holinesse; and remember to carry something with you besides your Pilgrims-staff and habit,* 1.265 for fear you prove unworthy of Papal absolution. All these glosses are war∣ranted by that liberty of interpretation the Cardinal hath here taken to himself; which to maintain he would faine para∣phrase with a place in P••ter, viz. Ʋse hospitality one to another without grudging, that is,* 1.266 not all to use hospitality promiscu∣ously, but those that are able to those that are in want; so instruct

one another, that is, the Doctor the unlearned; so heal one another, that is, the Physician the sick; so confesse you that are held with the bonds of sin, to such to whom it was said, Whose sins soever you shall loose; &c. Thus the Jesuit, but sophistically, for the former instances are distributiones accommodae, wherein every one is to do good according to his power, & the gift that he hath received; viz. those to be given to hospitality, that are enabled with means; those to instruct, that are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, taught of God; and those to heal, that have the skill. Now where God gives the gift, he requires the duty annexed; and of such as receive the grace, the good-work: for example, the hope of the Re∣surrection is common to every believer, and upon a dead friend, a sure comfort for a sad loss; whe••efore comfort ye one another with these words,* 1.267 a duty belonging to all Christians, because all of them had the like means, and assurance of Consolation; so, This is my commandment, that ye love one another; all Christians then are tied to reciprocal love, because the precept bindeth all; and so in this present place, To pray one for another is an univer∣sal duty of all Christians; and that one Christian may the bet∣ter pray for another, the Apostles advice is to confess the sins which lie heavy upon the Conscience to another Christian, to enable, and instruct him the better to procure of God by pray∣er that which thou seekest, ease, and refreshment; as every Christian therefore hath (or should have) the gift to pray for another, so hath he the capacity to receive the confession of another. This I say truly understood pro distributione accom∣moda will bring to light the Jesuites sophistry, and shew how vain his instance was to uphold his fancy. Bishop Fisher, a Cardinal as well as he (although his head went off before his hat went on) but of greater conscience in handling of Scri∣ptures, contradicteth not the former sense of confession to a Lay-brother,* 1.268 and is contented to approve thereof; so it may be granted him from thence, (and he hath a hard heart that will not) that confession may be made to another besides God onely. And this all the Conclusion according to Lyra, that

from hence may be deducted, how,* 1.269 it is manifest that confes∣sion ought to be made not to God onely, but to man also; and to that end I produced it.

In the next place such testimonies of the Fathers shall be alleaged, which speak confession to be made unto others, over and above that which the Penitent maketh unto God. Origen expounding those words, A sword shall passe through thy heart, that the thoughts of many may be revealed; writeth thus; There were in men evil thoughts, which to this end are revealed,* 1.270 that being published they may be lost, and be as if they had not been; and being dead cease to have been; and that He might kill them, who for us was killed; for so long as our thoughts are hid, and not brought forth, it was impossible they should utterly be cut off; therefore we also that have sinned, ought to say, My sin have I made known unto thee, and my iniquity have I not hid. I said I will confess my sins against my self unto the Lord. Now if we would do so, and reveal our sins not onely unto God, but unto those also that are able to heal our wounds, and our offences, our sins shall be blotted out by him who saith, Behold I blot out as a cloud thy sins, and thy iniquity as darkness. Where is express mention of Confession unto others besides God, which may heal us as his instruments, and servants; and it must not be denied, that his Priests are professed Physicians of this Cure; yet as we see bodily diseases oftentimes healed by such as make no profession thereof, so it may fare with the soul-Physician al∣so, the medicine especially coming from heaven. Nor can a Lay-Physician be void of power to heal, although he hath none to absolve; for God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 many times conferreth safety im∣mediately from himself, and so much those words, Our sins shall be blotted out by him who saith, &c. seem to intimate.

Cyprian in his Epistles writeth thus;* 1.271 For lesser offences let sinners take their penance in a just season, and according to the order of the Discipline, let them be admitted to publick confession, and by the imposition of the Bishops hands,* 1.272 and of the Clergie, restored to the com∣munion. Again, and much to the same purpose; for sleighty ••ffences, and those not [directly] committed against God, publick confession may be performed; his life being look'd into which is to undergo the pe∣nance; neither may he be admitted to communicate without imposi∣tion of hands from the Bishop, and the Clergie. From these pas∣sages B. Rhenanus collecteth, that secret confession (besides the discipline thereof in publick) for se∣cret sins,* 1.273 together with a prescript in∣junction from the Priest, of fasting, or giving almes in the penitent, (as the nature of his sin required) to have been on foot in Cyprians time. In the zea∣lous age of that blessed Martyr, wherein it was hard to say, whether desire of doing well, or shame for doing evil was greater, many sinners and lapsed Christians put to publick pe∣nance, received such peace of Conscience upon the performance thereof,* 1.274 and their reconciliation from the Bishop, that others also voluntarily came in, and for offences of lesser nature sub∣mitted themselves to the same discipline. In process of time the resort became so frequent, and the offence so small, it was thought fit lest by often penance, the discipline of open penance might melt, and grow into contempt, to appoint a fit person, (a Clergy-man I believe) who was to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one that could keep counsel and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of much expe∣rience, to distinguish betwixt lepry and lepry, and ••o give counsel also, to receive confessions, & inspectâ ejus vitâ qui agit poenitentiam, and sift into his life that would do penance; and meeting with such sins as he thought merited publick pe∣nance,

to present the sinner to the Bishop and Clergy, to be admitted to Exomologesis; so private Confession was used in Saint Cyprians dayes, as a preparative, and manuduction to the publick; and occasioned upon the tender consciences of those, whose faith was stronger, and fear better,* 1.275 whose hearts stood in much awe of God, and whose Consciences awaked upon the least shock of sin; much different both in the manner, and end, from that rack of Conscience, rather than relief, popish shrift, as in due place shall appear.

Saint Basil in answer to that demand, whether it were be∣hoofeful (laying shame aside) to confess our evil actions to all men, or to some, and what conditions those some should be of; answereth thus; The Confession of sins keeps the same course as the laying open of bodily diseases.* 1.276 Now men do not lay open corporal diseases to every one they meet with, but to persons skilful in the art of healing; so confession of sins ought to be made unto such as are able to cure them; according as it is written, You that are strong bear the infirmities of the weak; that is, take them away by your careful endeavour. Where care and diligence is equally requi∣red in choosing the Physician, and in curing of the Patient. I dare not peremptorily say the Physician is ever to be a Priest, and con∣fine this election to that order; yet it is a duty more expresly required at the hands of that Hierarchy, whose profession is the art of binding up of wounded Consciences, and their School a sanctuary for a troubled soul: but of this I am sure, Saint Ba∣sils pleasure was, that the wounds and diseases of the soul should be shewed forth to sub-celestial Physitians: and as B.

Rhenanus further alleageth him; Confession is a noble kind of Medicine,* 1.277 opening to our nearest, and dearest acquaintance, that our sins by their common prayers may be more easily healed.

Saint Hierom upon Ecclesiastes writeth thus; If that serpent the Devil shall have bit any one secret∣ly,* 1.278 and shall have infected him with the poyson of sin, no man besides him∣self acquainted therewith: If he that is so stricken shall keep silence, and shew no repentance, nor have a will to confess his sin to his Brother, and Master, the Master that hath a tongue to cure him cannot easily avail him any thing; for if the sick man be ashamed to lay open his wound to the Physician, the Physick cannot cure what it knoweth not. Hitherto Hierom. This Physician of all likely∣hood should be a Priest, because he is called Magister; for by that title, and of Father, ancient times reverenced their Pa∣stors; however the adjunct Frater, sheweth the Physician was not God but man, to whom the wounded Spirit must be opened.

Saint Augustine upon the Psalm 66. saith thus: Be sad before thou doest confess, after confession re∣joyce,* 1.279 for withall thou shalt be healed. Such a mans Conscience that doth not confess gathereth corruption, the apostem is swollen, it torments thee, it suffereth thee not to be at quiet; the Physician applieth fomentations of words, and sometimes lanceth it with the knife of tribulation; do thou acknowledge the Physicians hand, confesse, let out the corruption in confession that it may flow from thee; rejoyce now and be glad, what remaineth will easily be cured. Whether the Lord or the servant be the Physician I resolve not, let the place be consulted withall.

Saint Chrysostome writing upon the conference betwixt Christ and the woman of Samaria, related John 4. hath these words: Let us imitate this woman, & in confes∣sing of our sins let us not be ashamed of man;* 1.280 let us rather (as becomes us) fear God, who seeth whatsoever is done for the present, & for the time to come; will pu∣nish whatsoever is not for the present re∣pented of. Our actions are to the contrary; we fear not him that shall come to judge; but such as can hurt us little or no∣thing, we quake and tremble at, as ashamed of them, but in the very thing we so much feared, therewithall shall we be punished; for the man that is moved onely to be ashamed before men, and is no whit ashamed to do evil in the sight of the all-seeing God, neither will re∣p••nt here, nor be converted; in that day shall be openly disgraced, and made known not onely before two or three, but before the whole world. It is evi∣dent that this, Patriarch treateth of that confession made before them, of whom carnal men are ashamed, that is, of men not of God; for such the Father bla∣meth that blush not to do evil before God, but to confess it before man; and affirmeth how they shall be punished even in that they so much dreaded, discredit, and disrepute with men; for the day will come when they, and their actions shall be spread abroad before the face of the whole world, & thereupon he groundeth this exhortation: Now I beseech you,* 1.281 that although no man seeth what we do, every man to enter in∣to his own conscience, and to make rea∣son the judge thereof, and to open the

sins he hath committed, and if he would not they should come to publication at that d••eadful day, let him procure his wounds forthwith to be heal••d, and the medicine of repentance to be ap∣plied. It is apparent that confession before man (which with sensual men implieth shame and dishonour, as drawing their works out of darkness into light) is there meant, and not se∣cret confession unto God, whereof they little pass; it being their disposition to be more in awe of being ashamed before Israel and this Sun, than before the God of Israel.

Pacianus hath left behind him thus; I beseech you,* 1.282 Brethren, upon my peril, by that God whom no secrets deceive, that you desist from covering a woun∣ded conscience; sick men that have un∣derstanding fear not the Physicians, though they be wounded in their secret parts; and they lance and sear there: and rebuking those that confess their sins, and take no course to forsake them, he saith, Let us now speak of such who well and wisely under the ti∣tle of being penitent, confess their wounds, but little know what repen∣tance meaneth, or any medicine for their wounds; and are like to such which open their grief, and swelling, and confess them be∣fore Physicians met together, but b••ing admonished what things to apply, and what to drink, neglect the use of such prescribed re∣ceipts.

Saint Bernard, a Father also, though born out of due time, saith thus; What shall I speak of Beth∣phage,* 1.283 a village of Priests, where the Sacrament of Conf••ssion, and the my∣stery of Priestly Ministery is contained, —as it is written, The word is near thee, in thy mouth, and in thy

heart, Deut. 32. and remember thou to have the word not in one of those places, but in both; for the word in the heart of a sinner worketh saving contrition, and the word in the mouth takes away all prejudicial confusion, that it may be no hindrance to necessary confession. At which Testimony startle not, that Confession is called a Sacrament; that is, not in a proper signification, but as he calls the Ministery a Mysterie, and considering the age this good man lived, marvel not to find in him a little touch of the times; great is his praise to have been so little defiled.

Concerning the School-Divines, they are absolute for confes∣sion to be made unto man, that make it a matter necessary to salvation to confess our sins either actually or promissorily unto a Priest; All that may be doubted is, whether they grant that sins are of a Lay-cognizance or no, that is, whether they may be confessed to any man except a Priest. Their Master shall be the Mouth to speak for all, who proposeth this Question; Whether it may be sufficient to csnfesse unto a Lay-man? and answereth,* 1.284 that all dil••gent enquiry must be made for a Priest,—but in case a Priest can∣not be had, let confession be made to a neighbour, or companion; and tels us, that it will not be labour lost, for al∣beit such a Confessor be not indowed with power to absolve, yet the penitent becomes worthy of pardon for the desire he had to confesse unto a Priest.

Bonaventure allows of confession to a Lay man, but with this distinction: If (saith he) Confes∣sion be considered as a virtuous act,* 1.285 op∣posite to hypocrisie, wherein the party accuseth himself, that he may appear no otherwise than he is indeed; or else laying open his sins to find the means to heal them; in this sense confession may be made to any Lay-man, who may give help by his instructions, and pray∣ers; and of which may arise shame, and humiliation, and he that takes the

confession may himself thereby be amended, but as it is a Sacramen∣tal act, and relateth to reconciliation, so to the Priest onely, &c. Wherein we see that confession to a Lay-brother is approved; [ 1] and the good that comes thereby expressed: As first, the avoi∣ding of hypocrisie, whereby a man blazoneth himself, and his infirmities, that he may not be better esteemed than he may de∣serve; by holding out unto the world good parts, and by keep∣ing in the bad: Pride lieth at the door, and worldly estimation knocks to open it, and let in that Devils-darling; but it must be thought to proceed from humility, when any shall be like-minded [ 2] with the Apostle, to glory in his infirmities. The se∣cond Reason is for advice and Spiritual counsel, which oft-times may be as sound from the lips of a Lay-brother as one of the Clergy.* 1.286 Naaman received the first direction for the curing of his Leprosie from a Captive maid; even a little chance may cast in light, and from men that make no profession thereof may [ 3] issue words of wisdome. And the third is to be the better relieved by other mens prayers, and intercessions; for when others are acquainted with our need, they can the better frame their peti∣tions for our reli••f: and the last reason may be a good exam∣ple [ 4] of humility; that thy Brother into whose bosome thou hast poured out thy weakness, seeing that low estimation thou bearest of thy self, far from the opinion and practice of most men (who pass their dayes with full sailes, and little ballast in their ship) prising more the shew, than the reality of vir∣tue; they (I say) may be moved also by thy example to the like humble carriage, and demeanour; such flowers as these are gathered oft-times in a Lay-confession.

And of what power and virtue Confession to a Lay-man is, give ear unto the insuing story. A Priest there was somewhat too familiar with a Gentlemans wife of his parish,* 1.287 (and as re∣port then went, such kind of dealings were familiar with them) whereof the husband had some jealousie; it fortuned that at the next village there was a Demoniack that used to upbraid such as came unto him, by ripping up all such sins as lay behind un∣confessed; marry, over confessed sins he had no power of dis∣covery. The Gentleman to make a triall, intreated the Priest to accompany him thither. The Priest could not refuse him,

but smelling his intent, pretended some natural necessity of bending in the stable, where chancing upon a servant of the Gentlemans, he cast himself down at his feet,* 1.288 and desires him to hear his confession; which made, he desired his penance forth∣with. The servant (this being none of his trade) bad him take such penance as himself was wont to prescribe unto his fellow Priest in the like case, and so dismissed him to his Ma∣ster; along they went to him that was troubled with the un∣clean spirit, where the Gentleman began to enquire, Know you any thing by me, or by this Sir Domine here? poynting to the Priest; who answered in the vulgar tongue, I know nothing by him; but in Latin gave the Priest an Item, which none there but himself understood, in stabulo justificatus est,* 1.289 he was assoyled in the stable; as not permitted to reveal unto the Gentleman the sin committed, nor yet suffered to conceal from the Priest the virtue of confession. Here is confession to a Lay-man, and that from a Priest, as much as was looked for, and absolution from a Lay-hand likewise, more than could be ex∣pected; and how availeable confession to a Lay-man in a Jakes from a Priest is in such Priestly cases: But leaving such Spectra, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be believed by such as are given over to be∣lieve illusions, Let us remove unto the other side, and see the opinion of men (as we imagine) of a more refined judge∣ment.

Calvin saith thus; There followeth that secret confession which is made un∣to God,* 1.290 a voluntary conf••ssion also un∣to men, so often as it shall be held ex∣pedient for Gods glory and our humilia∣tion. And in another place the same man telling us of two forms of Confession seen in the Scripture, of which one is for recon∣cilement to an offended Brother;* 1.291 another to a Brother also for reconcilement, but with God; of this writeth thus; St James in those words would have us to understand, that detecting our infirmities one to another, we should aid our selves with mutual counsel, and consolation; where Counsel and Consolation is the scope of this confession, and that end, one who is not of the Clergy may afford.

Calvin is thought of some to be too precise, and rigid in his Tenets; let a moderate man speak, Cassander who delivers it as a conclusion agreed upon by the Protestants of Germany; for that many sinners in doubtful cases have need of counsel,* 1.292 therefore men are to be exhorted, to number out their sins in confession, that they may be relieved by counsel, be the more excited to re∣pentance, and admonished of many mat∣ters. The same prudent Divine was of opinion, that there had been no con∣troversie about this point, if this heal∣ing medicine of Confession had not been by many unskilful and unseasonable Physicians infected, and defiled with many, and those unprofitable, tradi∣tions, whereby they have cast snares upon the Consciences, and much tortu∣red the same, which they ought to have eased and freed from such intanglings; and tells us, that the onely help, and redress of this abuse is, if Godly and wise men were substituted, to this most holy and pro∣fitable ministery of hearing Confessions, and granting absolutions.

I shall make up this point with the testimony of a domestick Divine Dr Willet;* 1.293 who hath these words, Confession of sins such at the Scripture alloweth, we acknowledge. There are pri∣vate Confessions either to God alone, as Daniel confesseth, 9.4. or for the easing of our Consciences, to man also, as to him whom we have offended, Matth. 5.24. or to any other faithful man, the Minister, or some other that we may be holpen, and comforted by our mutual prayers; thus he. And surely this detection of sins is so evident an introduction for a remedy and case against them, that even natural men with half an eye have discerned it, Plu∣tarch by name; Thou sayest unto a vitious man,* 1.294 hide thy self with thy vi∣ces, indure thy pestilent and dange∣rous disease, conceal the envy, and superstition, as certain pantings, and

beware thou give not thy self to such as can instruct and heal thee: But the Ancients exposed their sick men to open view, that such as passed by, and had been sick of the same disease, or had given ease, and help thereunto, might signifie so much unto the sick man; and they affirm, that the art it self impro∣ved by such experience, to have been much better'd thereby, and increased. In like manner it may seem expedient to lay open the sins of our life, and the evil affections of the mind, that it may be lawful for any man, beholding and considering the same, to say, Art thou angry? take heed of this; Art thou vexed with jealousie? do this; Art thou in love? I my self was so; but have repented. Now whiles some men hide their vices, deny, and conceal them, what do they but fasten them more thoroughly, and surely to themselves?

CHAP. VI.

The Contents.

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 Saint Paul. Proofs from the Fathers for Confession to the Priests of the Gospel. Such Confes∣sion withdraweth not from God, but leadeth to him Te∣stimonies of the worthiest Divines of the Church of En∣gland for confession, seconded with Divines of the Reformation from the Churches beyond the Seas.

* 1.295GODS Church is a body consisting of divers members, so necessary as none can be missed; so distinct, as none can be confounded; so decent, as none can be vi∣lified; so useful, as none can be spared; and so sub∣ordinate, as none can be translated: all of them distinguished in their places, functions and offices, and enabled with gifts for administrations, and with administrations for operations. In this holy calling there is, 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God inabling, whom he calleth; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2. the administration he calleth to Minister unto, for every vocation is an office, and imploy∣ment; 3. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, works and uses; for this office is not idle but laborious. Now all of these are diverse in them∣selves, but not in their Author. The gifts are not alike, yet from the same Spirit; the ministrations are different, yet from the same Lord; the operations are distinct, yet from the same God that worketh all in all. Amongst which the Lords Officers are divers;* 1.296 He hath set in the Church, first Apostles, secondarily Prophets, thirdly Teachers, fourthly, helps and governments, fiftly, diversities of Tongues. The Ministery is a function distinct

from other offices in kind, and in it self in degree also; and the end whereof the common good of the Church;* 1.297 for to what purpose did our bountiful God command these gifts to come down from heaven in a full sh••w••t, but for the common profit, and salva∣tion of mankind? why hath the blind his feet, and the lame his eyes, but by mutual help, and lending, to supply their own wants? in good sooth thy Creator hath made thee a con••uit for conveyance, not a cistern for inclosure; as our English not Seneca now, but Ch••ysostome preached. Recourse then must be had to each several Officer pro re nata, as the subject matter shall require. No man asketh of the hand to see, or of the foot to hear, or of the ear to handle; if thou need Spiritual gifts, repair unto the Lords St••w∣ard; if healing of spiritual diseases, apply thy self to the Lords Physicians; if to be restored to the lost savour of God, ad∣dress thy self to those that have the word of Reco••ciliation: thou feest (good Reader) whither this discourse tendeth, to send a Penitent with his sins in his mouth unto a Priest, who by rea∣son of his place is to take notice thereof, as in its place shall more fully appear. Now onely for the lawfulness, and pra∣ctice thereof we are to see what countenance the Scripture, Di∣vines, Ancient and Modern, lend thereunto.

When John appeared in the wilderness preaching, and bapti∣zing, there the people flock'd in such abundance,* 1.298 that the Cities and Villages seemed to he desolate, & the wilderness replenished: from Jerusalem the head City, and Juda the head tribe they resort unto him, and were baptized, confessing their sins to him no question, that baptized them. The Preachers text was Repentance, and his ministring of Baptism conduced thereunto; so near is the resemblance and affinity between Baptism and Re∣pentance, that by the one is somtimes meant the other, and both have the promise remission of sins. The people submit••ing them∣selves to be baptized, confessed their uncleanness; when John saw that Christ would be baptized, he admired, as knowing of no cause he had so to do; there was no spot in him that needed to ••e

purged with this Laver, which occasioned him first to forbid him, as if he should say, The whole need not this Physick, this Bath is for the diseased, and this Hospital for the weak and sickly; and then to propose this Question; I have need to be ba∣ptized of thee, and comest thou to me? q. d. I have need, thou hast none; I have need of thee, thou hast none of me; but for this people, they have need. Therefore as under the Law the offender brought his trespass offering unto the Priest, there∣by implying his sin,* 1.299 so did the people confess their sins by be∣ing baptized into the remission of them; no less than a man should confess his felony in suing to his Prince for a pardon. Besides this act of theirs,* 1.300 they made a vocal expression of their sins, for no less do the words import, not intimating, but expressing, as the sinner did over the Sacrifice the sin that he had done; and so did they upon their baptism the sins that they had committed, and that not in a general way, how they had sinned,* 1.301 and were sinners, for that upon the matter is nothing now; because non posse non peccare, not to be able to refrain from sin, is a heavy yoke upon the necks of all the children of Adam; that we may safely give the lye to him that shall say he is without sin; this infirmity being as proper to our corrupt nature,* 1.302 as to laugh, and be reasonable to our pure; then for a man to confess, I am a sinner, is no more as the world now goes with him, than to say I am a reasonable, or a smiling creature. But 'tis one thing for a man to acknowledge himself to be a sinner, and another, to confess his sins unto another; Sins were then rehearsed unto John, not after a general fashion, but with specialty, and so much the article imports, their sins; that is, such as every man had committed in particular, and which for the present stuck upon his Conscience; As we say of Merchants coming to a Faire,* 1.303 they opened their wares; mean∣ing such special traffique as each particular Merchant traded in. And as the Believers are said to sell their possessions and goods, that is, such as every one was peculiarly seised of: And those that used curious arts, to burn their books before all men; that is, such wherein each singular man was studied:* 1.304 So they confes∣sed their sins, that is, such as they had done; not that they

were sinners onely, but their sins,* 1.305 and that not in general termes but distinct∣ly; this man his drunkennesse, and that his whoredome, and a third his co∣vetousnesse, and a fourth his hypo∣crisie, and so in order such offences, whereof they were especially guilty, and in their Consciences stood convicted.* 1.306

The first Christians that came to Confession were the believing Jews, and Greeks that dwelt at Ephesus; that came and confessed, and shewed their deeds. Paul having been at great pains in his Mini∣stery at Ephesus, in baptizing, perswading, and disputing both in the Synagogue, and in the School of Tyrannus, it pleased God to countenance, and confirme his labours with miracles; performed not only by the immediate hands of Paul, but by such utensils that were taken from his bo∣dy, and applied unto them that were vexed with diseases, and unclean Spirits, and they were cured; insomuch that certain Con∣jurers observing in whose name and power the Apostle had wrought all this, presumed to take that sacred name into their profane mouthes, & to call over those that were possessed, there∣by easing them, but pulling the misery upon their own heads: foolish Charmers, freeing others from the Devil, and them∣selves becoming his prey. Ʋpon this event the name of the Lord Jesus was magnified,* 1.307 such as were guilty of such spels were terrified, and to prevent the like danger, came and confessed, &c. They Confessed then, that's evident, and something it was they confessed, and somebody to whom: The party then to whom; the matter, what; and the manner how must be explained: 1. He to whom without all doubt was Saint Paul, for had the party been God,

they need not to have come for audience, who heareth when we cry from the utmost parts of the earth; to whom the East and West-Indies are but as the right and left ear; their coming then to confess, argues that it was to such an one, that could not hear much further than he saw. They came then to the School of Tyrannus, where Saint Paul exercised, and there [ 2] were heard. 2. And the contents of their confession were their deeds; that is, their evil deeds, for we heard it was a fright that drive them to this confession;* 1.308 and good actions are matter of hope, and not of dread: a sense of the punishment of sin in others drive them to a Conscience and confession of their own; thereupon Chrysostom expounds it in the testimony last alleged, they accused themselves; now if their deeds had been any other than sinful, the relating thereof had rather ju∣stified than condemned them;* 1.309 add hereunto the Syriack Edition, which expresly reads offences. 3. And for the manner, it skils not much whether it were privately performed, or in publick, the circumstances are more probable that it was publick; and very clear that it was in spe••ie distinct; of some select, and [ 3] special sins, though not of all; and very likely of such which they saw and heard were punished in others: and to which those Levantine Countreys were too much addicted, viz. Magicall charmes, and Conjuration; and in detestation of this sin, they brought their books which taught them such curious arts, and committed them to the open flames; & the using of two words, to confesse and(a) 1.310 shew forth give no less,* 1.311 and the latter word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, intimating to set forth as in a Pageant the story of their lives; the Syriac word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being of the same significa∣tion with the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to number, q. d. numbring out their offences one after another: thus we have a confession of sins, and that distinct, and that un∣to a Church-man,* 1.312 Saint Paul, where∣upon the Greek Schools ground this exhortation; it behoveth every faith∣ful man to utter his sins, and to sub∣mit himself to be censured for the same, so as he may commit them no more, that he may be justified, according as it is

written. Declare thou thy sins first that thou mayest be justified. And Erasmus this collection; That anciently there was some confession made of an evil life,* 1.313 but that publick (at he imagined) and general, and that not exacted from any; howbe∣it Auricular confession now in use seemeth to have taken its beginning from certain consultations made with the Bishops in private, when any scru∣ple lay upon the soul. The former part of his words making good what we purposed; that in the Primitive Church there was confession of sins unto the Pastor, we examine not whether private or publick, general or special, of some or of all offences. And the passage concerning the original of Clancular Confession will be considered of, in its proper place.

Thus far from the word of God, now from the words of holy men; & in the first place we will set Dionysius Areopagita, leaving out that controversie whether the works under his name be his or no, seeing all Divines confess the Author to be of great Antiquity: he therefore in an Epistle to Demophylus, reprehending his insolent carriage towards a Priest, and a Pe∣nitent, relateth the abuse thus: Thou (as thy letters mention) whilest a sinner falling down humbled h mself unto the Priest,* 1.314 (I know not by what means standing by, against the disci∣pline of the Church) didst spurn him back with thy foot, whereas he in a lowly manner (as behoved him) con∣fessed that he came to seek the remedies for his sins. By which it is apparent, how the sinner humbled himself unto the Priest, sought the best remedies against sin, such as were repentance, pardon, and Ghostly counsel, which could not be well pre∣scribed without making his case known unto the Priest, to whom he resorted for a remedy; where the contemptuous car∣riage of an insolent Deacon towards the poor Penitent that con∣fessed,

and the Priest that received him, is rebuked in that Epistle.

Origen succeedeth, who describing seven sorts or means to obtain forgiveness of sins, whereof the last is repentance, wri∣teth thus; The seventh, though pain∣ful,* 1.315 and laborious, is remission of sins upon repentance, when a sinner wa∣treth his couch with tears, and tears become his bread day and night; and when he blusheth not to shew his sins unto the Lords Priest, and to seek for Medicine, according to him who said, I said, I will confess, &c. Against this testimony there stands like a hand in the Margin, Sacra∣mental confession, set there by Genebrard the publisher of that Edition, to fetch his Reader over; as if Auricular Confession (as it now goes for current at Rome) had been alive in the days of Origen; doing herein, as sorry Painters when the Picture cannot shew it self, subscribe at the foot his name, whom they meant it for. Now how remote Origens meaning is from the present Roman practice, will better appear hereafter.

Saint Cyprian thus; I beseech every one of you Brethren to confess his sin while life remaineth,* 1.316 and your con∣fession may be admitted; whilest satis∣faction and remission made by the Priest may be accepted with the Lord. Let us be converted unto the Lord with all our mind, and expressing the repen∣tance of our sin with unfained sorrow, pray unto God for mercy: It is evident that this exhortation is to make confession unto the Priest, for he was to make the a∣tonement, and procure a pardon, and for that a little before the Father commended their zeal,* 1.317 that laid open their Cabi∣net sins, the very thoughts of their heart full sadly, and sin∣cerely unto Gods Priests; and my Reader will remember what B. Rhenanus, a man much versed in antiquity, and of a discern∣ing spirit collected from these and such like passages from Saint Cyprian.

Gregory Nyss••n addresseth himself unto a sinner in these words: Be sensible of thy present di∣sease, afflict thy self all thou canst,* 1.318 seek also the mourning of such Brethren as are after thine own heart to help thee to liberty, shew forth thy bitter and excessive tears, that I may mingle mine; Take also the Priest unto thee to ••ssociate as a Father, and participate of thy affl ctions. For what man can so falsly wear the title of a Father, and be indowed with so hard and adamantine a breast, as not to condole with his sor∣rowing children? Then after some pas∣sages, how a good Priest bewaileth their sin, as Jaceb did at the sight of Josephs coat, and David upon the news of Absalons death, Eli his grace∣less sons, and Moses the rebellious people; and that spiritual children are nearer to them that have begotten them in the Lord, then the fruit of the body can be to fleshly Parents: The way thus made, he exhorteth, Shew unto him [the Priest] boldly without blushing such th••ngs as have been hidden, display the secrets of thy soul, open thy concealed grief as to a Physician, he w••ll have a care and be tender of thy re∣putation and safety.

Paulinus writing the Life of Saint Ambrose, makes relation of his behaviour in receiving Penitents, after this manner: whensoever any came unto him, confes∣sing their faults,* 1.319 to undergo their pe∣nance, he would shed tears in such abun∣dance as to force the sinner to weeping; seeming as if he had fall••n with him in∣to the same offence. The causes of their sins which they confessed unto him he never opened his lips of, save unto the Lord onely, unto whom he interceded on their behalf. Blessed Father, were our Ghostly Fathers thus compassionate, and

reserved, they could not want Penitents. Thy discreet and zealous managing of the keys in the case of Theodosius, hath, and shall make thee famous to all posterity.

Saint Basil setting down the pious intention, and good plea∣sure of God for a sinners conversion, and the manner of that conversion to consist in repentance, and the fruits thereof, con∣cludeth thus: It is necessary to confess our sins to them who are trusted,* 1.320 and credited with the dispensation of the mysteries of God. So the Penitents of old are found to have done before holy men, for it is written in the Gospel th••t they confessed their sins to John the Baptist; and in the Acts, all of them to the Apostles, of whom they were baptized.

Pacianus in his Paranesis or Exhortation to Repentance, thus. I appeal unto you, Br••thren, who having c••mmitted sins refuse rep••n∣tance;* 1.321 to you (I say) that after impudence are afraid, and after sin∣ning shamefa••'d, which blush not to sin, but blush to confess; and a li••tle after; Behold what the Apostle saith to the Pri••st, Lay hands suddenly on none, lest thou participate of their sins; what wilt thou do deceiving the Priest? who either deceivest him as ig∣norant, or confoundest him as not fully instructed, with difficulty of proving.

* 1.322Saint Hierom commenteth thus; We read in Leviticus of the Lepers, where they are commanded to shew themselves unto the Priests, and if they be found to be lepers, the Priest is to denounce

them unclean— So doth the Bishop and Priest bind and loose not such as are infected, and guilty; but when by virtue of their of∣fice having heard the diversity of sins, they may know who is fit to be bound and who to be loosed. These words will come under our hands again in the point of Absolution; here they stand to tell us that the Priest was made acquainted with the variety of sin, the thing intended.

Saint Ambrose, mentioning divers sins which amongst others are to be repented of, and abstained from after Repentance, hath these words.* 1.323 A man not onely after Repentance ought to pre∣serve himself inwardly from these sins, but before Repentance, while he is yet whole; for he knoweth not certainly if he shall be able to take his penance, and to confesse his sins to God and the Priest.

Saint Augustine incountring that opinion, that because God knoweth all, heareth all, and pardoneth all, therefore inward repentance, and confession unto him is sufficient, with∣out any external declaration thereof before man, reasoneth thus; Let no man say to himself, I do it secretly, I do it before God,* 1.324 God who pardoneth me knows that I do it with my heart; was it therefore spoken without cause, whatsoever you shall loose on earth, shall be loosed in heaven; are the keys therefore without cause given unto the Church of God? do we frustrate the Gospel of God? do we frustrate the words of Chr••st? do we promise that to you which he denieth you? do we deceive you? There is not (I think) any Christian living that dares to gainsay confession unto God, or the promise of forgiveness annexed thereunto. Let not then (good people) such Divines be mistaken, as to withdraw you from confession unto God, when they send you unto men. They put you not out of the way, but instruct you in the same;

think not then that by so doing you go from God to man, but by man to God; for your way you may misse of, for all your preten∣ded skill, and need a guide; and being in your journey may be to seek, and doubtfull of your way, may ask of man where it lyeth. And if you stand so much of your immediate accesse unto God, and mercy, either deny the means which God hath appointed, or censure him of weakness, for instituting such means of so small use, that the end may usually be attained without them. Indeed the poor esteem of Reconciliation in the hand of Priest∣hood is such, that Priests may hang their harps upon the willowes, and wear their keys under their girdle, and there keep them till they rust, before any man crave the use. So low and flat seem the power of the keys, and the promise upon the same, which Christ bestowed upon the Church, in most peoples eyes; as if by this supine neglect of theirs they would frustrate, as much as in them lies, the Lords own ordinance; But more hereof hereafter.

In the dayes of Leo the first, who sate in the Chair at Rome, Anno Dom. 440. us{que} ad an. 461. the discipline of publick Ex∣omologesis was become too austere in those dainty times, and began to be confined to private walls, and ears; and for that change sundry reasons are rendred by Leo, which shall be al∣leaged when the institution of Auricular confession is debated: therefore after he had given order for the removal of publick confession, which he calls improbabilis consuetudo, a custome not to be allowed of, he resolveth, That it is sufficient if the guilt of mens Consciences be declared in s••c••et confession to the Priests alone;* 1.325 And concludeth, that Confession to be sufficient, which is tendred first unto God, and then unto the Pr••est, who comes in as an intercessor for the sins of the Penitent.

Next to Leo the first of that name, I place Gregory the first of that name, and Prelate of the same Sea also; who alluding to the raising and rising of Lazarus from the Grave, saith thus; To

Lazarus it is sa••d come forth,* 1.326 as if it were distinctly said to every one dead in sin, why hidest thou thy guilt with n thy Conscien••e? go forth now by Con∣fession, who liest hid inwardly in thy self by dissembling. Let then the dead come for••h; that is, let the sinner con∣fesse his sin, and when he is come forth, let the disciples loo••e him, that the Pa∣stors of the Church may remove the pu∣nishment he hadd served, that was not ashamed to confesse what he had committed.

Alcuinus born in this ••sle of Great Britaine,* 1.327 and deputed Professor at Paris by Clarlemaine, who laid the foundation of that Ʋniversity; who writing to the Scots his Countrey-men, and commending much their chast conversation amongst their secular affairs, nevertheless blameth them for not resorting to Confession, in this sort; It is said that no man of the Laity will make his confession unto the Pri••sts,* 1.328 whom we bel eve to h••ve received from Christ, who is God, the power of binding and loosing, together with the holy Apostles. As in Scotland the inhabitants are censured for their remisness; So in England, some about the same time are commended for the practique of Confession; and namely, one Adamantus in Bede, that being much terrified for grievous sins committed in his youth; He reso••ted unto a Priest, by whom he hoped the way of salvation might be shewed unto him,* 1.329 he confessed his guilt, and intreated that he would give him counsel whereby he might flye from the wrath of God which was to come. And in Ireland, for the glory of his Majesties Domini∣ons, Saint Bernard witnesseth; That Malachias did of new institute the most wholesome use of confession,* 1.330 which be∣fore his time the Irish were ignorant of,

or did neglect Add hereunto what Joannes Major saith of a Mo∣n••stery up in Bedes times, where he professed; That before the death of any Religious person in that Covent the••e was a strange sound heard,* 1.331 which tolled all the Religious, (each man suspecting himself) to pre∣pare them••el••es unto confession. Whe∣ther this sound were a false noise or not, is not the question; (for mine Author avoucheth it ra∣ther for a populous rumor, then a cr••••ible report) but that whereof I take notice is, how upon any summons, or peril of death,* 1.332 confession was accounted a good preparation for a good end, and a quiet setling of the soul and Conscience.

* 1.333Theodulphus Bishop of Orleance writeth thus; In the first place con∣fession must be made unto God, next unto the Priest, because the confes∣sion that is made unto a Priest, so f••r aideth us, that receiving whole∣some counsel from them, we may by the wholesome observations of penance, and by mutual p••ayers wash away the filth of sin. Thou seest here Confession to a Priest, and another reason thereof besides ab∣solution, that by his sacred advice,(a) 1.334 the Penitent might be directed to bring forth such fruits of Repentance as may blot out the spots of his former sins. And such rules of direction were called Canons penitential, whereby a certain time was set down for each particular sin, for the lustration, and expiation thereof: and Beda mentioneth, that Theodorus sometimes Arch B••shop of Canterbury, composed Canons to this purpose, which he calleth Peccantium judicia, viz. how many years of penance be∣long to several sins.* 1.335 The Penitential it self, being reserved as I am inform∣ed, amongst the Archiva of that great ingrosser of Antiquity, Sir Robert Cotton; that Arch-Bishop

in the Decrees is cited thus;* 1.336 Confession made to God alone purgeth sins, but that which is made unto the Priest teacheth the means how they may be purged. Hitherto we have trod the steps of Antiquity, and shall now second their authority with the judgment of later Divines of best account and estimation.

And first of all,* 1.337 the established doctrine of that Church whereof I am a member, and from which with Gods grace shall never deviate, is prescribed in the Liturgie before the ad∣ministration of the holy Communion; where the Minister is to exhort the people,* 1.338 That if there be any of them which c••nnot quiet his own Conscience, but requireth further comfort, or coun∣sel, he should come to him, or some other discreet and learned Minister of Gods word, and open his grief, that he may receive such ghostly counsel, advice, and comfort, as his Conscience may be relieved; and that by the ministery of Gods word he may receive c••mfort, and the benefit of absolution, to the quieting of his con∣science, and avoiding of all sc••uple a••d doubtfulnesse. Here is an Exhortation to Confession, and that to the Minister, and that of sins disquieting the conscience; and that to receive ab∣solution, counsel, and consolation, to this end, that the Consci∣ence may be setled, and the Scruple removed.

In the next place is the Defe••der of that Church,* 1.339 who was as the Angel of the Lord to discern, and whose memory is a sweet perfume, King James, whose royal words are;* 1.340 I acknowledge that there cannot be found a more fitting friend, to whose ears thou mayest com∣mit thy sins, then a Godly and an ho∣nest Church-man, from whom thou mayest receive comfort, and forgive∣nesse of sins by the power of the keys. In the same place,* 1.341 the same gracious Author hath thus written; I allow with Calvin of pri∣vate Confession m••de unto a Church-man, (as I professed before)

and wish with all my heart it were more frequented by us; a thing without controversie of most ••xcellent use, but most especially to prepare mens minds for the holy Commun••on. Aurei l'ectoris verba bracteata words like apples of Gold in pictures of Silver, and deserve of all the subjects to him, and his flourishing proge∣ny, ever to be remembred.

* 1.342Bishop Ridley a great and principal Agent in the reformation of the Liturgy, and who dipping his Rochet in his own bloud, sealed the verity thereof with Martyrdome, in a Letter unto West sometimes his Chapl in, hath written thus; Confession to the Minister, which is able to instruct, correct, comfort, and in∣form the weak, wounded, and ignorant Consciences, indeed I ever thought might do much good in Christs congregation, and so I as∣sure you I think even at this day.

* 1.343Reverend and ever to be reverenced Bishop Andrews, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Sun, and Ap••llo of Divines, preached thus; He that shall minister comfort, and advice soundly unto us, had need to be familiarly acquainted with the state of our souls: To go to a Lawyers reading, and to hear it, serves us not for our worldly doubts; nor to hear the Physick Lecture, for the com∣plaints of our Bodies; No, we call them to us, we question with them in particular; we have private conference about our estates; onely for our soul affairs it is enough to take our directions in open Churches, and there delivered in gross; private conference we en∣dure not, we need not; One we must have to know throughly the state of our lands, and goods; one we must have entirely acquaint∣ed with the state of our body; in our souls it holdeth not; I say no more, it were good it did. Good indeed, if it seemed good to Authority.

* 1.344The Godly-learned Bishop Lakes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who hath left a name behind him as a precious ointment, and a light, whose lustre is still with us; taught the same Doctrine before the same Royal Audience, in these words; Our Church doth not con∣demn Confession as simply evil, and therefore in its Liturgie hath restored it to its native purity; onely it were to be wished that so far as the Church allows it, we would practise it; for I am per∣swaded that many live and dye in enormous sins, that never made any use of it, nor received any comfort from the power of the keys;

the confessing unto the Lord doth not exclude confessing unto man, so the due limitation be observed.

The next is he who is now clothed in white rayment,* 1.345 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who hath challenged from Nazianzen not to be the onely Divine, as he from him not to be the first, who before his last, and useful Treatise of the Sabbath, in his Preface inscri∣bed to the most eminent Star in our Churches Horizon, and the highest Watchman in her Tower, amongst others hath this dire∣ction; There might also be a profitable use of some private form of Pastoral collation with their flock, for their direction, and re∣formation in particular spiritual duties, such as was private Con∣fession in the ancient Church.

These Fathers are gathered to their Fathers; Our Church hath these lamps yet burning (and long may they last) that follow: First, our Christian Antiquary,* 1.346 the L. Primate of Ar∣mach, who upon that exhortation made in the Service-book of the Church, saith thus; It appeareth that the exhorting of the people to confess their sins unto their ghostly fathers, maketh no such wall of separation between the ancient Doctors and us; but we may well for all this be of the same Religion they were of. Again,* 1.347 No kind of Confession either publick, or private, is disallowed by us, that is any way requisite for the due execution of that ancient power of the keys, which Christ bestowed upon the Church. And again, Neither the Ancient Fathers, nor we, do debar men from opening their grievances unto the Physicians of their souls, either for their better information in the true state of their disease, or for the quiet∣ing of their troubled Conscie••ces, and for receiving further dire∣ction from them out of Gods word, both for the recovery of their present sicknesse, and for the prevention of the like danger for the time to come: which doctrine he learnedly asserteth, and vin∣dicateth from the fringes, and dregs of Popish mixture, and su∣perstition.

The grave and godly Prelate, My Lord Bishop of Duresme,* 1.348 who well knoweth in Polemical differences between the Refor∣med and Roman Churches, to separate the Chaff from the Corn; stateth the question concerning confession thus; It is not que∣stioned between us whether it be convenient for a man burthened with sin, to lay open his Conscience in private to the Minister of

God, and to seek at his hands both counsel, and instruction, and the comforts of Gods pardon. But whether there be as from Christs institution such an absolute necessity of this private confession, both for all sorts of men, and for every particular sin known, and ordina∣ry transgression, so as without it there can be no remission, or pardon hoped for from God; and so reduceth the difference be∣twixt Protestants and Papists unto two heads, 1. of necessity, 2. of possibility, thus; The Papists impose a necessity of confes∣sion absolute de jure Divino, of all sins, with all circumstances, which is a tyrannie, and impossible, and a torture to the Consci∣ence. The Protestants do acknowledge (saith he) the use of pri∣vate confession, but with a double limitation, and restraint; 1. the first is the foresaid freedom of Conscience, 2. the second is the pos∣sibility of performance: by all which passages that great Scient Man, doth not remove confession, but certain errors crept in of late from the same, as namely in that it is averred, 1. to be of divine institution, 2. of absolute necessity, 3. extending to all men, all known sins, and all circumstances, 4. and that it must be taken as a necessary mean either in deed, or desire, for the remission of sins; which tares sown in the field, his Lord∣ship would have discerned, if not separated, from the duty it self; the continuance whereof he alloweth, and prescribeth.

* 1.349Bishop Mountagu, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath asserted this doctrine us{que} ad invidiam, of whom we may reckon not as a witnesse, but Confessor also, because he hath written thus; It is confessed that private Confession unto a Priest is of very ancient practice in the Church, of excellent use and benefit, being discreetly hand∣l••d; we refuse it to none if men require it; if need be to have it; we urge and perswade it in extremis; we require it in case of per∣plexity, for the quieting of men disturbed in their Consciences. I know not of what latitude in some mens conceits Popery is, for censuring these words as a smack thereof; for he approves of it, if discreetly handled; imposeth no more need thereof, than to such as need it; urging it not by constraint, but by in∣ducement, and perswasion; and that not upon all men, but up∣on such as are disturbed and perplexed in Conscience, and not of all sins; but such as lie disquietly in the bosome. Great parts are as often envied, and traduced, as admired; especially

when men of small parts usurp the censure.* 1.350 A wise and learned man contents himself with one onely meet Auditor, and appro∣ver, and if he meet not with so much, quiets himself in his own worth, and Conscience; in the testimony whereof there is more solid comfort, than in the vain applauses, or reproches of a sandy multitude.

In the book well known by the Practice of Piety, we read such directions in this present behalf,* 1.351 which sincerely perform∣ed were the practice of piety indeed, and they are as followeth; In a doubtful title thou wilt ask counsel of thy skilful Lawyer;* 1.352 in peril of sickness thou wilt know the advice of thy skilful Physician; and is there no danger in dread of damnation for a sinner to be his own Judge? and a little after, Luther saith,* 1.353 That he had ra∣ther lose a thousand worlds than suffer private confession to be thrust forth of the Church;* 1.354 our Church hath ever most soundly maintained the truth of this doctrine. And again, Verily there is not any means more excellent to hum∣ble a proud heart, nor to raise up an humble spirit, then this spiritual con∣ference betwixt the Pastor and his people committed to his charge;* 1.355 if any sin trouble thy conscience, confesse it unto Gods Minister, ask his counsel, and if thou doest truly repent, receive his absolu∣tion, and than doubt not but in soro Conscientiae, thy sins be as really forgiven on earth, as if thou didst hear Christ himself in foro judicii, pronouncing them to be forgiven in heaven.* 1.356 Qui vos audit, me audit; try this, and tell me, whether thou shalt not find more ease in thy conscience, than can be expressed in words;* 1.357 did profane men consider the dignity of this divine calling, they would the more honour the calling, and reverence the persons.

Thus is the doctrine of the Mother justified by her children,* 1.358 and lest any should think our Church and Divines stand here alone, I will adjoyn some forraign testimonies. The Doctrine of the Protestants in Germany is related in the Augustan Con∣fession thus; We retain confession chi••fly for absolution, which is

Gods word, that the power of the keys denounceth by authority di∣vine, of each person in particular; wherefore it were wickedly done to take private absolution out of the Church: nor do they under∣stand what remission of sins, or the power of the keys meaneth, if so be they contemn private absolution. And the manner ob∣served in the German Churches is set forth by Chemnitius thus; The use of private Confession is with us preserved,* 1.359 that upon a general confession of sin, and intimation of Re∣pentance, absolution may be desired; and since that the keys, whether bind∣ing, or loosing, may not be used with∣out judgment, in that private con∣ference the Pastors sift into the discre∣tion and judgment of their Auditors, whether they rightly unde••stand be∣twixt internal sins and external; as also the degrees in sin, and the wages thereof, and of faith in Christ; they are brought into a consideration of their ••ffences, they are tried if they truly re∣pent th••m of their sins, and stand in awe of Gods wrath, and desire to flie from the same. If they have any pur∣pose of amendment, they are further interrogated, if any particu∣lar sins stick upon them; the doctrine and exhortation to amend∣ment is there d••livered, couns••l and consolation is there sought for overburthened consciences, and upon such a Conf ssion there is gran∣ted an absolution

Beatus Rhenanus,* 1.360 a great Secretary to ancient learning, treating of private confession, and from whence it derived its original,* 1.361 falls into these words; Which no man can deny to be very wholesome, if too much austerenesse, and scrupulosity therein

were cut off; for, in the name of God, what can be more profitable to uphold Ecclesiastical discipline? What more fit than private confession to instruct the people in points necessary to be known? where a Lay-man shall be more edified in an hours space, than at a three-dayes Sermon — May it be lawful for me to bestow the praise Cyprian hath of Discipline, upon confession; and to call it the retentive of faith, the guide of a saving journey, the seed, and nursery of good behaviour, and the mistress of virtue. I am not ignorant that the Treatise it self containing this passage is by express order from Index Expurgatorius taken off the file,* 1.362 as a discourse not capable of a Roman salve, but needing the spunge throughout, with a deleatur. Their handling of Authors old and new, is much like the Turkish policy, in depriving Christi∣an Parents of their Children, and those infants of their virili∣ties, by castrating them, and training them up to be Janiza∣ries, and persecutors of their own unknown bloud, and Reli∣gion. Such are their dealings with the Doctors of the Church, cutting off their mascu••ine expressions, and setting them against themselves in their own tenets also.

Calvin hath left his mind behind him thus; Although Saint James hath not named any man into whose bosome we may empty our selve••,* 1.363 leaving the choise free, of any we sha••l think meetest within the fold of the Church; yet because the Pastors usu∣ally are deemed more fit than others, therefore a••e they to be chosen above others. I s••y to b•• preferred before others, because they are designed by the Lord to the calling of the Ministery, from whose lips we receive instructions to subdue, and co••rect our faults, and consolation upon assurance of pardon.— Let every believer then remember that it is his duty, that if he stand so in∣wardly

prick'd, and afflicted with the sense of his sins that he can∣not deliver himself without help from without, not to neglect that remedy which is offered by God unto him, namely for to ease himself, that he make use of private Confession to his Pastor, and implore his assistance, that he may take some comfort, whose office it is both privately and publickly to comfort the people of God with the do∣ctrine of the Gospel.

Zanchy beats the same path with Calvin; for after he had shewed what confession of sins is, and to what end it is made unto the Minister, reflecting upon those words of Saint James writeth thus; Although in a proper sense it seemeth our infirmities may be detected to any person whatsoever (be he Priest or not) thereby to relieve our selves with mutual help and comfort;* 1.364 yet because the Pastors of the Church are for the most part the fittest men, and moreover have the Ministery of absolution; therefore the Apostle com∣mandeth us to make choise of them espe∣cially: Yea to this end are they ordain∣ed, and instituted by God our Father, Ministers of the word and Sacra∣ments, that so often as our Conscience shall be troubled, over-pr••ssed with sin, or need comfort and forgiveness, we might have recourse unto them as Am∣bassadors of Christ, and having the mandat of reconciliation: To them let us open our hearts as unto Christ him∣self, let us confess our sins, let us de∣tect our infirmities, and let us crave from them as from Christ himself consolation, and counsel, and in the name of Christ absolution; for to them hath Christ said John 20. Receive the holy Ghost, &c. And Matth. 18. whatso∣ever you shall bind on earth shall be bound in heaven, &c. And so thou seest (good Reader) this assertion compassed about with a great cloud of witnesses.* 1.365

CHAP. VII.

Concerning the institution, necessity, and extent of Confes∣sion; and is divided into three Sections.

HItherto have we cleared certain positive truths con∣cerning confession of sins, approved by the suffra∣ges, and general vote of all, or the most principal of all Divines, viz. 1. That sins ought to be con∣fessed, and ever acknowledged unto God, because he ever is offended, and alwayes able and ready to pardon. 2. Next, unto Man also by way of Reconciliation, when he is wronged; and by way of recognition, when he is able and willing with discreet words like apples of gold, to counsel and comfort woun∣ded spirits. 3. And amongst men, to the Priests and Mini∣sters, who by their place and function, are Instruments of Re∣conciliation, God having so appointed, that by them a penitent should receive news of pardon, and restored favour. And here my labour might have ceased, there being enough in these po∣sitions for a Christians practice, and a Penitents relief. And here the Period should have been, had not the Envious, and superstitious Man mingled these truths with tares. I say not whiles the husband-men, the Ancient Fathers of the Church slept, but rather, after such time as they fell asleep in the Lord, abuses privily crept in, (Confession being carried privately and closely) of such consequence, as have welnigh brought the duty it self out of Credit, at least altogether out of practice, and have caused the same to be laid by for many years; that it is hard to say, whether the neglect thereof, for the adjacent Superstition, hath not been more prejudicial to the growth of grace in the Church of God, than the usage thereof could have been together with the superstition.* 1.366 And whether the Labou∣rers had not done better, to have suffered both to grow together, and to have reprieved the Felonious Mother for the Infants sake in the womb, than by signifying their dislike so highly

of the abuses, to permit the discipline it self to be abolished. But now if that rust may be filed off, and if the pure juyce of the grape may be defecated from the dregs of corruption, there can be no reason given why the duty should not again take place, and be restored to its wonted practice. The wisdome of the Correctors appearing in the dis∣creet parting of the matter it self from the abuse,* 1.367 and in restoring the same to its former place, and lustre; my poor thoughts have ever esteem∣ed of them for poor Reformers, that shall weed up both tares and wheat together; like such indis∣creet Zelots that pull down Churches, because formerly abused, against Christs example, who chased forth the Buyers and Sellers, without any speech of the destruction of the Temple: an even, and just hand must be carried by such, as take that office upon them, lest pious ordinances be swept away in the mass, and rubbage of pretended superstition. And I think I may say of Confession now in use in the Church of Rome, as Aristobulus Cassandraeus did of a fountaine at Miletum, which the inhabitants called Achilleium, whereof the water which streamed above was very sweet,* 1.368 but that which remained at the bottome very salt and brinish; some things flow good there∣in, but the Roman dregs are bitter. And for the better discovery thereof we must look over the same again, and handle three things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, openly, and distinctly;* 1.369 1. The institution thereof, by whom, and of what authority it is; 2. Next, the necessity thereof, how far forth it is required, and what danger may arise upon the abuse, and discontinuance thereof; 3. And lastly the extent; whether all sins, and the circumstances of each sin fall under the verge and charge of confession. The consideration of these points will give great light to descry the misdemeanours in the practick thereof.

SECT. I.

The Contents.

The Decrees of the Tridentine Council for Divine right, and authority of Confession. The Anathema's, held too severe by some moderate Romanists. Publick Exhomo∣logesis vilepended by those Fathers. The School-mens faintness in resolving for the divine institution of Auri∣cular 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 cogni∣zance of all sins not a necessary antecedent at all times to Priestly Absolution. God pardoneth many sins imme∣diately never spoken of to a Priest. Difference of Popish Divines concerning the matter and form in Penance, prove to be no such thing as Sacramental confession, which reacheth not higher than the Lateran Council. Confession of sin of the same institution as Repentance is. Divine institution manifold. In what sense Confession may be said to be of Divine institution.

THe Church of Rome (or the most in that Church) fa∣ther this imp upon Christ himself, and the institution thereof from no meaner an Author, & thereupon make it a principal part of a special Sacrament, which they call the Sacrament of Penance; and they have so strong a fancy that it is a Sacrament, and because it is so, or rather because they will have it so, it must be a divine ordinance, and of

Christs institution. Indeed if Confession did justly deserve that title, and inscription of a Sacrament, we should not stick to give unto God the things that are Gods; it being a Maxime in Christianity, that the Sacraments of the Church are of Divine institution; all the doubt is, whether Confession can assume so much justly unto it self, as to be the essential part of any Sacra∣ment, or no; and in this Inquisition we are to take these steps, The first, to enquire whether private Confession of sin ap∣pear to have been any where instituted by Christ. And again, if it may be demonstrated from the word of God, that there is any such Sacrament ordained by him, whereof private confes∣sion sustaineth such a part, as is reported in the Church of Rome. For the first it is very true the lawful use thereof depends upon the Institution; for God forbid but that his Institutes should be followed, and his precepts duly observed. It is good, yea very good (saith Tertullian) that God commandeth;* 1.370 I hold it impudence once to dispute, and question the good∣ness of Divine Precepts; nor ought we to hearken thereunto because it is good, but because God commandeth, the Majesty of his power must conduce to the performance of our duty. With God is the authority to command, and with us the glory of obedience. The onely doubt is, if God instituted any such thing, and that mans inven∣tions are not taught for Divine precepts. The Council of Trent, that popish Cynosura hath decreed Auricular Confession to be of absolute necessity from ordinance divine,* 1.371 and the Institutor Christ, who by investing his Apostles with the power of the keys then created this Court of conscience, submitted all sinners to this jurisdicti∣on, gave the Priests power to hear, and determine of all and all manner of sins, and the people a command to accuse, and lay open the least sinful actions, and fractions before these Judges, whom he hath made Lord Kee∣pers of this privy seal; where the proceedings for the trial of

sins and punishments thereof are carried exceeding privately. And that God hath not commanded, nor doth the Church now a dayes re∣quire open confession, and open pena••ce,* 1.372 and it would be an inconsiderate act to injoyn the same by any humane Law. Out of which Decree have been hatched these Anathema's;* 1.373 The first against all such, as shall deny clancu∣lar confession to have been enacted by Divine authority, or not to be necessary upon the same ground. The second fulminates against those, that shall gainsay such a Con∣fession, as necessarily required for the forgiveness of sins,* 1.374 however they may approve thereof for the instruction, and comfort therein, and believe it of old to have been observed, that CANONICAL satisfaction might be imposed. The third Ban is upon those that affirm the Confession of all sins (as the Church observeth) to be impossible,* 1.375 and that it is but a humane tradition, and to be abolished. This is the do∣ctrine of that Councils Canons, and Decrees. Where had those Fathers been as ready to prove, as reprove, and to confirm, as Censure, what they Anathematized, sure their thundrings would have been less, and lightnings more. Nor would the Divines of Lovian, and Coloign then assembled have desired more mo∣deration in those Prelates,* 1.376 both in compiling the decree, as the Canon, for avoiding of Scandal in the Catho∣licks, and in giving less advantage to the adversary in objecting what Di∣vines could not easily answer. For is it not strange that out of those words of Christ in John 20. A Commission should issue to all Priests, with power to judge; and to all Christians with command to appear at this Court, to indict themselves of all they are conscious of, and to undergo the Priests Penance, and

sentence; surely the ladder must be well framed, where such rounds are,* 1.377 and the links strongly set together, that shall draw on such a chain, and train of consequences. But the indiscre∣tion of these Fathers in one thing can never be enough admired, in debasing of publick Confession, and reconciliation as com∣manded by no law of God, nec imperantium bono futurum, nor should it be well done for any to command the same, whereas the Fathers truly so called onely countenanced, and esteemed this, when the other was hardly hatched; of this in their wri∣tings there is frequent mention, but of that (now Romes dar∣ling) scarce any foot-steps appear; For let any living Proctor on that Councils behalf resolve me, why publick Confession of sin should be but permitted by Christ, and the Private by him injoyned;* 1.378 why a Magistrate should do ill in making a law for solemn Confession, and Christ institute and command the Auricular? Can that Confession confined unto private walls be of greater virtue, than that which breaks forth on the house tops? or do the keys unlock better in a corner, than in open view? Or shall a sinful story told in secret, come by a pardon sooner, than that which is di∣vulged before all? Or shall the Absolution of a Priest, grant∣ed in a Chamber, or a Closet, prevaile more than a Reconcilia∣tion made by the Bishops and Priests in the open Church? No less impudence is to be found in the words following, that by the holiest and ancientest Fathers, secret Sacramental Con∣fession (as it is now used, and ever hath been in the Church) hath been alwayes commended. Let those old records be com∣pared with this new practice, and then judge of the integrity of these new Fathers.

We will enquire what news there was of this ordinance be∣fore the opening of that Council, and whether the Schoolmen are confident, or a little scrupulous upon whom to father it. Scotus makes a question from whence the Mandat of Confes∣sion is derived,* 1.379 from the law of God, or from the Churches constitution; and this latter he would approve of, if two rubs

lay not in his way: 1.* 1.380 That the Church would not have made so bold as to have imposed such a burden up∣on the Consciences of any, without express warranty from her Spouse? The true and chaste Church indeed would not have adventu∣red without her husbands privity; but the Church of Rome hath set upon greater matters than this comes to. The treading upon Emperours necks is as great a daring as the trampling up∣on the Conscience. The Popes keyes have gone beyond Peters, not onely to excommunicate, but deprive Princes; locking them forth of the Church, and their Regal Throne too:* 1.381 Such instances as these set forth the impudence of that Strumpet. 2 His other scruple was for that he knew not when, and where the Church imposed that precept: for this scruple, let him cast his eyes back upon a Council held not long before his time, and there he shall read it decreed for bo••h sexes once a year to come to Confession. And there that the time was instituted,* 1.382 and not the duty is (with reverence to a doughty Sorbo∣nist) unto a judicious understanding a thin, and poor evasion. By the way take notice Christian Reader, of that large assertion of Scotus, that there cannot easily be found any decree of Council,* 1.383 or precept of the Church extant for Confession; thence he proceeds to the Glossator upon Gratian, and acquaints us with his opinion, viz. It were better held, that Confession was insti∣tuted by a kind of universal tradition of the Church,* 1.384 than from any authority of the Old or New Testament. And that it was taken upon the trust of Tradition rather than ready payment of the Scripture, the not admitting of any such custome in the Greek Church,* 1.385 brought the Glos∣sator to that mind; for that Church would not wittingly cast aside what

Gods word imposed. After all this Scotus turns to the other side,* 1.386 and utters this faint opinion; It seemes more reasonable to hold, that Confession may fall under a Divine positive precept. A luke-warm assertion, not firmiter tenere, constantly to believe, but rationabiliùs, more reason for it, and not tenetur it must be held, but videtur it may seem, it is so, but as it seemeth; and cadat, non cadit, it may fall under a divine precept, and it may not fall out so: what it seemed unto Scotus, I know not, but it seemeth unto me, that the faith upon the divine ordi∣nance of Confession was then but of tender growth, and not fully ripe till the dayes of the Council of Trent. At length discarding some of the usual arguments, weakning others, and delivering some new ones of his own, (whereof the Reader by and by amongst others shall have a reckning) he resolveth all his disputes into this uncertain conclusi∣on;* 1.387 Either it must be held, confession to be of divine right promulgated by the Gospel, or (if that suffice not) that it is of divine positive law promulgated by Christ unto the Apostles; and by the Apostles unto the Church, without any written Scripture; as there are many points which the Church imbraceth, (too many) delivered by word of mouth from the Apostles, with∣out any Scripture at all. Thus is the gentle Reader left unto his own choise, which opinion to trust unto, whether confes∣sion belong unto the Scriptures, or Tradition; and were I a Romanist, (considering what Confession is now come to in that Church) my thoughts would pitch upon the latter as the best cover; But here is the inconvenience; if a Sacrament be ver∣bum visibile (and this they will needs have to be a Sacrament) it were but a sandy foundation to lay the fabrick thereof upon verbum invisibile unwritten tradition. Thus goeth the case with Scotus, not altogether after the Roman cut; and hereof the Cardinal gives a reason;* 1.388 Because he and other writers lived before the celebration of those Councils, wherein these points were accurately handled, and unfolded.

Gabriel agreeth with his Master Scotus, and for a final determi∣nation resolveth; That the Apostles re∣ceived it from Christ,* 1.389 and the Church from the Apostles in so secret a manner, as the Scripture maketh no words thereof at all. A private con∣veyance perhaps sorted best with a private business. This Schoolman makes up an answer to that objection of Scotus, sc. It cannot be a Church ordinance except the time, and place be shewed where the same was ordained, round∣ly denying, that express mention of time and place is requi∣site to shew the Original of every Ecclesiastical constitution, and assureth us, that many traditions, and customes are recei∣ved by the Catholicks as Church-Ordinances, wherein they are to seek for the ubi, and quando of their beginning. A Church-law then Confession might be in Gabriels opinion, though it be not extant where, and when it was introduced. The Seraphical Doctor saith, The Lord hath not instituted confession im∣med ately and expresly;* 1.390 And the Arch-Bishop of Florence, Christ hath instituted confession tacitely, but the Apostles have published the same ex∣presly. Scarcely can these two sentences be pieced together; Christ hath not instituted immediately, saith one; that is, not in his own person 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but by his substitutes the Apostles; it was not instituted from them, but promulgated, saith the other, from whom then? He insinuated Confession (saith a third) and that secretly too, leaving the publication thereof for the Apo∣stles; and if he have done so,* 1.391 The Apostles it seemeth were unmindful of Christs charge, no where to pub∣lish a point, and Sacrament of such importance. One Apostle indeed saith of one Sacrament indeed;* 1.392 That which I received of the Lord have I delivered unto you. But of this matter no news, no syllable, a deep silence; yet the same Apostle averreth that

he had declared unto them all the counsel of God;* 1.393 surely he was not of our Saviours counsel in this behalf. It is then true alike, The Apostles published this doctrine, and Christ insti∣tuted it.

Thus he Schoolmen stumble at the institution, but the Cano∣nists go down right to work; for the glory of that order Pa∣normitan repeateth what others, and relateth what himself hol∣deth thus; Some say that confession was instituted in Paradise in a figure,* 1.394 when God upon the by urged Adam to confess his sin: Others under the Law; and others figuratively in the New Te∣stament, when Christ said unto the Le∣rers whom he healed, Go and shew your selves unto the Priests. Others from the authority of Saint James the Apostle saying, Confess your sins one to another. But the gloss upon that place holdeth, that it was rather instituted from a general tradition of the Church; hence it comes to pass that the Greeks sin not, in not using Con∣fession, for they confess to God onely in secret; and because this institution hath not yet attained unto them, as we say in the like case of incontinency, that their Priests offend not in marry∣ing, for single life is but a positive law, and they never admitted of that institu∣tion.— This Opinion pleaseth me much, because there is not any clear authority, which intimateth that either God, or Christ did evidently ordain that Confession should be made unto a Priest But at this present time since with us it is a tra∣dition generally received; A member of the Latin Church should offend mortally in forbearing the use of this Confession. From which testimony we gather these gleanings: 1. That the ground of Confession is a general tradition of the Church. 2. That the Greek Church used not auricular Confession, nor

had that institution reached(a) 1.395 as yet unto them. 3. That single-life in the Clergy, and clancular confession, are observed in the L••••in Chu••ch 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 Ponenti••e Churches one∣ly, where they have formerly been admitted. 5. That as the Greek Priest sinned not in contracting marriage, because Coe∣libate 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 ab∣staining 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 Maldo∣nate) following their first interpreter,* 1.396 say that confession was onely brought in by the law of the Church. And in truth the Gloss of Semeca upon Gra∣tians 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:* 1.397 for John Se∣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 Glos∣ses, with this Marginal note. Nay Confession was ordained by our Lord,* 1.398 and by Gods law is nec••ssary 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 expres∣sion thereof from tradition; for how∣ever (saith he) this confession might be shadowed forth in the old Law,* 1.399 might be commended by the fore-runner of Christ amongst the parts of Repen∣ta••ce, might be used by the Ap••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 servi∣tude, having sifted those texts vulgarly recited for this pur∣pose; concludes of that in Saint James,* 1.400 Confess one to another, &c. & that other of Christ, shew your selves to the Priests, 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, notwith∣standing it is received from the traditi∣on of Christ, and the Apostles, as many other doctrines of the na∣ture of faith are. Add hereunto a Provincial Synod assembled at Pertcrovia 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;* 1.401 the greatest part by far of whose sayings and doings were never commit∣ted unto any writing. In the opinion then of this Conventicle, Christ in∣stituted the same; but where and when tradition can best in∣form.

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 Oe∣colampadius, and Bucer, this seventh; Auricular Confession is not commanded by God,* 1.402 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 reconci∣leth 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 con∣fess, and acknowledge his fault pub∣lickly.* 1.403 Our Countrey-man John Wickliffe began openly to oppose Sacra∣mental confession, 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 ridicu∣lous 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,* 1.404 all external confession is superfluous, and unprofitable. And in a declaration of Walter Bruit,* 1.405 containing divers positions by him asserted, Anno Dom. 1393. this is one; 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, if not the tree it self) being questioned by the Bishop of Lyons,* 1.406 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, be∣cause

Saint James spake onely of infirm p••rsons. The Bishop further demanded of them, if contrition of the heart, and confession of the mouth were suffici∣ent, or if satisfaction after penance in∣joyned was necessary, in bewailing their sins in fasting, afflictions, and almes∣deeds, if they were able. They answer∣ed saying, Saint James saith, Confess your sins one to another, that you may be saved; and by this they perceived that the Apostle com∣manded 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 re∣lated their tenet in the process of their condemnation. After∣wards 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 Pro∣fessor there, Petrus Oxoniensis, for teaching these conclusions; 1. That mortal sins in respect of the offence,* 1.407 and punishment of the other world, are blotted out onely by the con∣trition of heart, without relation to the keyes. 2. That confession of each par∣ticular sin was grounded upon some sta∣tute 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 displea∣sure thereof, without reference unto the keys. 4. That confession ought not to be held in secret. All of which were condemned at that meeting, and that condemna∣tion 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 con∣demnations. Some of the Theologues that stand for divine insti∣tution,

alleage Christs direction to the Lepers,* 1.408 Go shew your selves unto the Priests: I say some, not all; for the more ju∣dicious have laid aside this leaden weapon. But that some which gape more after the froth of allegories, than 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,* 1.409 but moreover that by their ad∣vice penance, and satisfaction of par∣don 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 le∣prosie 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;* 1.410 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 con∣sciences (good people) unto your Priests,* 1.411 and declare your sins unto them, if you will be healed. However the Pul∣pit may flourish with such Clerk-like collations, the Polemical writers are squemish therein. The Cardinal likes the allegory, but not the pillar that sustaines it; for we do not affirm (saith he) that the Lepers were dispatched by Christ unto the Priests, to confess their sins unto them;* 1.412 but as in the old Law the leprosie of the body was of Priestly cognizance, so in the new, Spiritual-leprosie is to be ta∣ken

notice of by our Priests likewise.* 1.413 Why then did Christ s••nd them? thou wilt say, To shew the respect he bare unto Levi's order, and to re∣move that scandal, as if he went about to break the Law. And why the Lepers above all others of the diseased were sent to Christ, Lyra gives two reasons; 1. That the Priests might testifie if they were thoroughly healed;* 1.414 and so against their wills be witnesses of the Lepers curation, and Christs miracle. 2. To offer for their healing the sacri∣fice appointed under the Law; upon other errands than they were sent, and not to confess their sins. Remitted then they were unto the Priests for trial, and examination, not for any acknowledgment; not to confess they were Lepers, but to make it apparent to the Priests first, and by the Priests to the people, that they were healed from their Lepry, and freed from the danger of infecting; It being the Priests office to try such men,* 1.415 and they to undergo the censure. How impertinent then is it to infer a Divine institution from a politick ordinance? and to make a Law of State to become a ty∣pical ceremony? especially where the manner and end are so different; for in Auricular Confession the sin is ac∣knowledged, here the benefit; the act there is private, here publick; there the spiritual lepry is revealed, that it may be cured, here after the cure, that it may be cen∣sured; there that the Confessed sinner might be restored to the faithful society, here that the convicted leper might be exiled; there exposed as an example of devotion, here expelled upon danger of infection; there penitents make their resort to receive the benefit, and here the lepers to be thankful for the benefit r••ceived. This shewing therefore unto the Priests, shews no such matter as Auricular Confession to be of Divine right and institution.

We must then see better cards. Their best plea is from the words of Christ; Receive the holy Ghost:* 1.416 whose sins soever ye re∣mit, they are remitted unto them, and whose sins soever ye retain, they are retained. Words of a pregnant sense in the Church of Rome, as to bring forth at one venter twins, two Sacraments of Penance and of Order. That Christ therein conferred a pow∣er to the Apostles, and their successors over sins, is a clearer truth than may well be denied; but whether such a power over consciences as is exercised in that Church, must now be questioned. The power it self in remitting and retaining sins, we must adjourn to its proper place, and must for the present examine whether the words of Christ, in themselves considered, or by necessary consequent prove auricular confession to be of divine right and institution. The Roman Divines insist upon the latter, and endeavour by necessary consequent to infer the same thus; Such as have fallen into sin after Baptisme, are bound by Gods law to repent thereof, and seek to be reconciled unto him, but none can be truly penitent: or reconciled unto God without confession of sin unto the Priest; which assumption they further confirm thus; Christ hath instituted the Priests judges upon earth with such power,* 1.417 as without their sen∣tence, No sinner after his Baptisme can be reconciled: but no Judge can pass a sentence upon unknown sins, and secret sins cannot be known but by Con∣fession of the party; therefore, they conclude, &c. from which discourse thus framed, arise in their opinion these two Con∣sectaries; 1. That Priests are instituted by divine right to hear and determine of sins brought before them by Confession. 2.* 1.418 That sin∣n••rs are injoyned by the same autho∣rity to appear at this Tribunal, and there to accuse themselves, that they may be absolved. And as God hath ordained and commanded Priests to hear Confessions, and to pardon sins; so by the same ordinance, and command,

hath he obliged the believing Penitents to discover and declare their offences. No argument more cried up than this, and as common with Romes proselytes, as water in Tiber: and thou hast it (good Reader) as it is pressed by a Jesuite and a Sorbo∣nist, who would be thought to be the onely Scribes and Phari∣sees of Papal Divinity; and mayst observe how all the force hangs but upon the by, one wheel moving another, that if the least flaw happen in any one, the motion, that is, the conclusion ceaseth; Many consequences, but how put together, by what pins, and contignations, that's a secret.

* 1.419—depinge ubi sistam Inventus Crysippe tui finitor acervi.

For according to this induction, without Confession to a Priest no absolution, and without Priestly absolution no remission; and without remission from the Priest, no reconciliation with God. Or thus; No reconcilement betwixt God and a sinner, except his repentance be sincere; no Repentance is sincere till the Priest approve, and judge it to be so; no Priest can judge of the Sincerity of Repentance, without notice of the offence; and notice he cannot have without a sinners confession:* 1.420 Thus have you this argument up-staires and down-staires. And if all these inferences flow so naturally and necessarily from the text, how dull-sighted were the Ancient Doctors that could espy none of them. Let us tread this Climax 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; for if it appear that the Priest is not constituted a Judge in this case, then there will lie against him exceptio fori, and a sinner may de∣mand, Who hath made thee a judge over us? Or if a Judge, yet not infallible, and is not sure alwayes to remit where God re∣mitteth, and retain where he retaineth. Insomuch that then, and there lies an appeal from him to the Judge of all the world who will do right; also if many sins are brought before God in prima instantia, and pardoned by himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then all sins are not so necessarily to be spread before the Priest. Again, if God hath invested the Priest with judicial power to take cognizance of sins in this Court of Conscience; and hath laid no necessity upon sinners to resort thereunto with suit and service, but left

it to the liberty of each mans Conscience in submitting himself to the jurisdiction thereof. If (I say) these, or any of these be just exceptions, the nerves of this argument will be soon abated.

I will let the first alone, Whether the Priest be a Judge or no [ 1] in the matter of Absolution; but take him for one, and that there is such a private Court of Conscience, wherein the sinner arraigns himself, and the Priest pronounceth sentence, yet the proceedings differ much from all Secular Tribunals, where earthly Judges must take notice of the fact in particular, and go according to Evidence; here because the Courts are kept in Gods name, to whom all things are known, and for that he cannot be deceived, but man may, a Priest may leave the knowledg of the sin to God, and yet take notice of the Sinners repentance, (so far as in him lyeth) and according to his ap∣prehension grant him absolution. I cannot free this Subalter∣nate Judg from being imposed upon; but dare confidently aver, the Soveraign Judge cannot be deluded. I say more∣over, A Priest may think he hath proceeded right, according to the light he hath received, and yet be mistaken; for a sinner may put on the outside of Repentance so artificially, as to com∣passe his absolution from his Confessors hands, but from the highest hand his further condemnation. And ofttimes a great Penitent may make so little shew, that the Priest may see no reason to acquit him, whom God seeth great cause to absolve. The cause then is many times not fully nor truly opened unto man, but unto God alwayes. There is a difference (saith Chemnitius) betwixt a judicial Tri∣bunal,* 1.421 and the function of the Ministery of the Gospel; At the Judgment-seat accordingly as the cause is opened, be it good or bad, is judgment given; but the Ministery of the Gospel hath a com∣mand of declaring and imparting a be∣nefit from another, viz. remission of sinnes from Christ,— again, He that seeketh absolution, proposeth unto him∣selfe these two, First, God, from whom he craveth, and seeketh remission of

sinnes, and therefore before him pou∣reth out his whole heast, In the second place he proposeth unto himself the Mi∣nistery, by the Voice whereof, as from an Amb••ssador, Nuntio, or interpre∣ter, God bestoweth and sealeth an absolution. When therefore I have made my case known unto God, a scru∣pulous enumeration is not necessary before the Minister, who is one∣ly the dispenser of anothers favour; and then adviseth the Mini∣ster,* 1.422 that if he perceive the Penitent, who seeketh for absolution, to have a competent knowledge what sin is, and what repentance is, and what it is to believe on Christ, upon which notice he is war∣ranted to give absolution. And much to the same purpose Canus; We must call to mind that the end of this sacramental judgment is not pu∣nishing,* 1.423 and the vindicating of justice, but the vindicating of salvation; whence it is, that although at that Tri∣bunal which serveth onely for infliction of punishment, there is required an exact knowledge of the offence, that the punishment m y be squared according to the nature thereof; yet in this sa∣cramental judgment a strict account of sins is not exacted, but such, and so much onely, which is necessary for the salvation of the peni∣tent; for that is the scope of that judicatory proceeding. Wherein we note, 1. Confession of sin is so far forth required as may be for the Penitents salvation; 2. And again, that an exact confession of all sins is not requisite ro the salvation of a Peni∣tent; 3. And lastly, the ends aimed at in this Spiritual Court, are not the same with the terrestrial benches; for here the way is made for mercy, and there the work for justice; judgment is remembred there without mercy, and here mercy without judg∣ment; thereupon an exact and curious search into t••e knowledg of all sins is not so necessary to this spiritual Judge, and so the first link in the chain is broken.

[ 2] But suppose a confession so exact, and an enumeration of sins so scrupulous as Rome willeth, were thought necessary,

what if the Judg proceed not to sentence according to the right opening of the case? We make no question of the Judges au∣thority, we suspect his sincerity, and there is great difference between authority to do a thing, and infallibility in the doing of it. Now his sentence is right, and ratifyed in heaven, when he proceeds according to evidence, but it is not infallibly cer∣tain, that he shall ever do so; and we cannot imagine any erro∣neous sentence to be confirmed above, sine Coeli infamia, with∣out dishonouring the Supream Judg. And that sometimes the Priest is out, the School distinguishing of the erring key, con∣firmeth; for what need to distinguishing of the erring key, if the key never erreth? therefore Lyra hedgeth him in,* 1.424 and tells him that his sentence is allowed of by God, when the judgment of the Church is conformable to his. Never any simple Priest hath been so arrogant as to assume this priviledge to be infal∣lible, the claim whereof the high-Priest at Rome hath made his prerogative: but what will you say if the Pope hath erred, and that in this present business of absolution, and eke in his own case? Read this ensuing story, you that are devoted to his chair, and tell me how you like it.

Popes have power to make choice of their Confessor, of whom they please; and there was a Pope perceiving his life to draw to an end,* 1.425 that com∣mitted to a Chaplain of his own, Apostolical power to ab∣solve with plenary authority as in the year of Jubile; By virtue whereof, after confession made, he received absoluti∣on, and so departed this life. Not many dayes after he ap∣peared to his Chaplain with a heavy look, and in a mourning weed, and being demanded, If he was the late Pope, answer∣ed yea; also the Chaplain desiring to know why he was so dejected in countenance, and clothes; for that, quoth the Pope, I am adjudged to eternal death; Is it possible, replied the Chaplain, since upon thy confession thou receivedst the benefit of plenary absolution? it is even so, said the Pope,* 1.426 because the highest Judge would not ratifie that absolution.

The Relator tells us, how by this apparition God would let us know, that if it be so in the green wood, and top of the Church, we should consider what may fall out in the dry and under branches thereof, where there is less authority; that

although God and the Pope have but one Consistory, yet they are not alwayes of one mind; and if Christ confirm not in hea∣ven the sentence of his Vicar on earth, we may well doubt if every Sir John's absolution discharge us before God; and if the Popes keys may erre in his own case, we may suspect their in∣tegrity in other mens; and so we see the second link in this So∣rites is feeble, and apt to be broken.

For all this, let it be granted that sins must be fully open∣ed, before the Priest can proceed to Sentence; and that he could not proceed amiss in the sentence of absolution and par∣don; yet except God had made over the hearing of all sins unto his Priests,* 1.427 and reserved none to himself, as not minding to be troubled about any such matters, and had resolved nei∣ther to forgive the sin, nor give the audience, but to such onely as the Priests have remitted, the argument would be the more impreg∣nable. But if our God be contrary minded (as sure he is) ha∣ving shut out no sins from his gracious audience, and is of so quick an ear, as to hear the very desires of our hearts; and so swift to mercy, as to prevent oral Confession with a pardon; how loosly doth this reason hang? The present Greek Church upon confidence hereof addresseth her self unto God for a par∣don, even for those sins which upon some causes were left out in Confession. Thus writeth their late Patriarch;* 1.428 Whatsoever sins the Penitent for forgetfulness, or shame∣fastness doth leave unconfessed, we pray the merciful, and most pitiful God, that those also may be pardoned unto him; & we are perswaded that they shall receive a pardon of them from God; thus he. God then remitteth sins never confessed to a Priest, and ofttimes retaineth sins that are con∣fessed; for the Priests sentence is not alwayes agreeable with his, nor of the same latitude and extent; God remitting whomsoever the Priest assoileth, (if he proceed aright) and

many more besides; and retaining whose sins soever he retain∣eth, and many millions besides. Thereupon Scotus observeth, that the words of this Commission are not precise, that is, whatsoever you remit, I remit also, and no more; and what∣soever you retain, I retain, and that onely: For that many more sins are retained by God over and above those which the Priest retaineth is evident; The Priest onely retaining such which are detected,* 1.429 in such a confession, whereof there are apparent signs, that it proceeds not from a penitent heart; in such cases where a sinner shall confess his sins and ex∣press no sorrow for the same, like those Qui peccant & publicant, sin and glory in their sin; wherein the Priest doth not absolve, that is, he retaineth, and reserves for future sorrow, or punishment. Now God retaineth those that draw nigh to himself and the Priest with their lips, but are far from both in their hearts; God, I say, retaineth these, and all those likewise that are not known to the Priest, if they be not repented of, to be punished in hell fire. So for the other mem∣ber, viz. remission of sins: If more sins be retained by God than are by the Priests, it followeth that more sins are forgiven by God than are by Priests also; for be it far from us to think, that God shall be more strict than the Priest in retaining, and not more copious than the Priest in pardoning; or that God should exceed the Priest in detention of sins, and not in remission. No, no, God is rich in mercy, and though in mer∣cy he so far remember justice as to retain more sins than Priests take notice of, yet his goodness is so great, as to forgive more than Priests are able to take notice of, or well understand. Therefore the Commission runnes in words affirmative, and not negative; as if the remission and retention of sinnes made by the Apostles were precisely equall, and of the same dimensions with the remission and retention of sinnes made by God, which the negative termes, if they had been added, had also comprised; for Christ doth not say by way of negation after

this manner,* 1.430 whose sinnes soever ye remit not, they are not remitted, and whose sinnes soever ye retain not, they are not retained; for then the pow∣er in the hand of the Priest had been adequate unto that of God himself, and all sins must neces∣sarily have come through their hands to Absolution. But their power is as a lesser sphere wrapt in a greater; a spark onely of that celestiall flame; or as the crumbs which fall from their Masters Table. For example, as every thing that standeth un∣der the roof of an house, is under the cope of heaven, but not wwhatsoever is under the Sun, is included under that roof; so accordingly whatsoever the Priest remitteth accord∣ing to Gods Word, God remitteth; but not convertibly, whatsoever God remitteth the Priest remitteth. There remain∣eth then forgiveness for sin in store, besides that which the Priest ratione officii bequeatheth. Therefo••e all sins are not re∣strained to Priestly remission, nor by consequence to Auricular Confession, as the onely means to come by absolution and par∣don; and so the third link is broken.

[ 4] Last of all, let it be granted that the Apostles and their suc∣cessors have power from hence to remit sins, not principally, but Ministerially, by way of arbitration; and that they cannot ar∣bitrate in an unknown cause, and thereupon the matter which they are to decide, is to be made known unto them; and let that manifestation be granted to be confession, what will follow from hence? No more in the judg∣ment of Scotus,* 1.431 then, that this was a good and profitable ordinance, in∣stituted by Christ, yet not necessary to be observed; for instance whereof, Confirmation and extream Ʋnction (which go for Sacraments at Rome as well as Penance) both must be thought to be of divine institution, yet neither adjudged necessary, nor is there (saith this Schoolman) any precept urging the use thereof. So

here Arbitrators are appointed in cases of conscience, but no ex∣press command for any to submit to that arbitration. Pose le cas, There are 4. Priests, with equal power of absolution, yet a Penitent being in place, is not tied to submit to any one, but to whom he please. Here is then a judgment-seat erected, a Judge set upon the Pench, with commission to hear and de∣termine of all sins, and yet no sinners compelled to come in but such as please. It seemeth Scotus held the words of Christ to invest the Priest with the power of a Judge, and Arbiter in the case of sin, to him that voluntarily submitted to that Tr••bunal; but withall that the words command not sinners to consent, and subject themselves precisely to that jurisdiction. At Caesars judgment seat Paul stood, and ought to be judged, here a sinner may stand if he please, and be judged if he please, and subject himself to that censure, but he oweth no necessary service there∣unto: This seemeth to be this Doctors opinon, though I suppose the business dependeth not upon this uncertainty; but that there are some kind of sins, though not all, and some sort of sinners too, though not all, that not onely may, but must come in & be judged here, if they love the welfare of their souls, as we shall see hereafter. Let us now gather up the broken pieces of this Argument. 1. The Priest is to have notice of the sins of the Penitent before he can proceed to censure; that's true, but a general knowledge may sometimes suffice, without exaction at all times of particular Items. 2. The Priest is constituted a Judge in such cases; that peradventure is true, but then he is fallible, and often erring in judgment. 3. The Priest remit∣teth sins; that's true in a good sense; but God remitteth more properly and more then he, and many more without him. 4. The Court of Conscience is up, the Judge enabled with authority, and is present at the Bench to hear; true, but liberty is left to Christians to resort, or not, to submit, or not, to that jurisdiction.

Thus this Master-proof hangs together like a rope of sand; for the matter it self, I suppose, great is the authority which Christ in this place hath put his Priests in, and to great purpose questionless, as in due time may appear; and great care is to be taken by such that depend upon them, how they frustrate

not the power of God, or rather their own souls of salvation; for the Priests bear not this power in vaine. Nor may the Spi∣ritual men vainly imagin that they are in place,* 1.432 cristas erigere, & aliquid sumere de supercilio Pharisaeorum, as Hierome said of some, to become Pharisaically insolent, or tyrannical; nor are the people to dread the same, as an usurpation upon their consciences; but to be perswaded, that this power is conferred for their peace, this Physick for their diseases, and this Mini∣stery for their reconciliation. Therefore when other Physick will not work, prove this; when the peace of Conscience can∣not otherwise be had, seek it here; and when thy Reconcilia∣tion can no way else be made, use these Arbiters and Media∣tors: And although Christ hath not expresly charged thee to repair unto this Court, to lay open thy case before these Judges,* 1.433 and submit thy self unto their cen∣sure; yet consider how God would never constitute a Judge without a Circuit, nor erect a Court without a jurisdiction; and bethink with thy self for thy good all this was and is ordained. He hath said,* 1.434 and commanded his Physici∣ans to heal; and hath not said unto the sick, Go ye to those Physicians and be healed; for this he would have sup∣posed for a certain and indubitate truth, that sick men will gladly offer themselves to Physicians to be cured. Let an Hospital be once erected, and endowed with maintenance for poor impotent people, and you need not command, or compel them to come in; great suit shall be made to the Founder and Overseers for admittance. The Priest sits, the Courts are open, the Medicines are prepared, the reconciling keys are in his hands, yet little or no attendance upon this Judg, no repair to this Physician, no submission to this Reconciler. To one that demanded why Philosophers repaired to Rich mens houses, and Rich men never to their Cells; it was answered,

That Philosophers knew they had need of such men, but Rich men were ignorant what use might be made of Philosophers; for concerning spiritual diseases we esteem our selves so sound, or if we are diseased, our selves so skilful, as to need none of the Lords Physicians. I say no more, but that it were better we did not see so much, or saw better then we do. And thus much to this argument.

Another Reason is yet behind, to prove confession of di∣vine institution, because it belongs unto the Sacrament of Pe∣nance. By which Sacrament the Popish writers understand not the inward Contrition of the heart, but an external sign, and expression thereof, and not every contrition so expressed; for Niniveh published her sorrow in sack-cloth, and in ashes; but this Sacrament was not under the Law, but under the Gospel; nor every external expression under the Gospel,* 1.435 unless Priestly absoluti∣on be set thereunto. If a man would catechise those Rabbins in their own Rudiments, it would appear how ridiculous it is to teach mans traditions for Gods precepts; for demand of them what is the outward sign in this Sacrament, or matter thereof; One will answer, the sin confessed; no saith the Cardinal,* 1.436 sin is not the matter whereof, but whereupon the Sacrament worketh. Scotus and Ockam make onely absolution to be essential therein; And they (saith he) must be born withal living before such Coun∣cils were called which handled the matter accurately. Contri∣tion, Confession and Satisfaction, are not parts of Repentance,* 1.437 as it is a virtue, as it is a Sacrament, saith the Master of the Schools, and if Repentance as a virtue be the Saint, and as a Sacrament the shrine onely; let Rome keep the Sacrament without envy, so we retain the virtue. Yet the Franciscans assembled at Trent, disliked that the actions of the Penitent should be the material part of Penance, because the matter of the Sacrament is a sign applied by the Minister unto the Receiver,* 1.438 and never the actions of the receiver himself. The sign (saith Gropperus) is absolution gran∣ted from the Priest; the thing signified is the reconciliation of a true

Penitent that hath made his confession. Not so, saith the Cardinal; absolution is not the sign, but the form thereof. I should wea∣ry my Reader with relating popish differences. Here Bellar∣mine would part the fray,* 1.439 telling one Schoolman, he speaks not so fitly; another, not so advisedly; or else (as before) he lived before those Councils that went accurately to work. For our parts, I think we may promise, that when their strife is ended about the institute, we will become good Friends about the Institution. Of a certain thus much; Antiquity never knew Repentance by the proper name of Sacrament. Damas∣cene, a late Father, and well-nigh born out of due time, upon purpose treating of the holy and un∣defiled Sacraments of the Lord;* 1.440 (for that title doth that Chapter beare) mentioneth two Sacraments onely, viz. of our spiritual birth, and spiri∣tual food; for our birth is of water, and of the Spirit. I speak this of holy Ba∣ptisme; but our meat is the bread of life, our Lord Jesus Christ; for see∣ing that this Adam is spiritual, it behoveth this birth, and in like manner this food, to be spiritual; and laies out the whole Chapter upon these two onely. The rest of the Sacraments were not then Orthodox oe fidei, else there would have appeared some foot-steps thereof, in that Father; and that Treatise, which so summeth up the necessary, and most important principles of Christianity.

It is time to draw to an end of this matter; Then in the name of God what is to be thought of this ordinance, to what head is confession to be referred?* 1.441 If the Question be of that con∣fession as is now practised in the Church of Rome, the Brat for ought I know, must be fathered upon the Council of Lateran, under Innocent the III; then Coun∣cels lost their freedom,* 1.442 when they were held under: no decree could pass by them wh••ch were under, with∣out leave from those which were above.

A great many met there, M. C. persons, but Abbots, and Pri∣ors to the number of DCCC. Strange matters fell out there? yes, that so many assembled to so little purpose: Many mat∣ters were proposed and consulted on, but nothing there could be decreed openly,* 1.443 saith Platina: Of so many matters consulted on, and not any one could be decreed upon? Sure so many Fathers consu••ted to great purpose,* 1.444 and perhaps agreed no better than the Republiques of Pisa and Genoa then together by the eares at Sea, besides o∣ther combustions in the continent. But if nothing there was resolved on, where is the decree of private Confession? that will issue well enough from thence, for the Historian saith, no∣thing was decreed openly; Clancular Confession then crept in there clanculùm & malis artibus, at some back doore, and un∣der hand. Shuffled in there belike it was, but not openly; Pri∣vate confession was there privately carried and ordained thus; Every faithfull one of either sex, being come to yeares of discretion,* 1.445 should by himself alone once a year at the least, faithfully confesse all his sinnes unto his own Priest, and endeavour according to his strength to fulfill the Penance in∣joyned unto him, receiving reverently, at least at Easter, the Sacrament of the Eucharist; otherwise in his life time let him be barred from entring into the Church, and being dead, want Christian buriall. In which decree are these innovations, 1. Solus, that it must be private, 2. omnia peccata, sinnes and all sinnes must be confessed, 3. Pro∣prio Sacerdoti, to their own Priest, where the liberty of choo∣sing the Ghostly Father is taken away. And for the time (which the Jesuit tells us was the onely thing there concluded on) I say there was none decreed, onely limited, leaving Chri∣stians to confesse at other times convenient within the year, but not to exceed, and be without the compasse of a year: Come as often within, as the Confessor and his Penitent can agree, and meet upon it, but not to go over the year; and to this head must popish shrift be referred.

But if Repentance be considered as a work of Grace ari∣sing from Godly sorrow, whereby a man turnes from all his sinnes to God, and obtaineth pardon; and so including confes∣sion as an evidence of inward sorrow, and a mean of reconci∣liation, such a Confession poured out before God, or unto God before his Priests, is of the same right and institution as Re∣pentance is. The grace of God hath ordained in this world repentance to be the approved Physician for sinners,* 1.446 saith Justin Martyr. And again, God according to the riches of his mercy ac∣cepteth of him that is penitent for his sinnes, as just and without sin. That thing then is of Divine Institution which Gods grace hath ordained; and of divine power and efficacy, which makes a sinner accepted of God as a Righteous person. But all this (thou wilt say) may be done by contriti∣on, and confession to God onely, without respect unto the Priest; I deny not but that it may be, and often is effected that way, but not alwaies; such may be the Condition of the sinner, and quality of the sin, that pardon, which is the fruit of Repentance is not gathered, and new obedience which is the fruit of the Penitent, is not brought forth, without con∣fession to the Priest, and direction from him, and so to be comprised in this duty also; for if the doore of Heaven would ever open upon the former knocking, the Priest had keyes committed to no purpose. To make this to appeare distinctly, we are to consider, that to institute may be taken in a twofold sense;* 1.447 first, to be the cause, producer, and au∣thor of an effect; so taken with the ancient Civilians, with whom to in∣stitute trees, or vineyards, is to set, and plant them, In a ground let out, if the Farmer by his industry shall have improved it; have builded, or have set or planted, in the Digests. And in this acceptation Christ is the Author of the Sacrament of the Eucharist; that Vine is of his planting, and institution: he is the Author? and

his Ministers to do it by his authority. Now Repentance is indeed a work of God, but not in God. Confession is when God openeth a sinners mouth, not his own. in that sense Con∣fession is not of divine institution. 2. Secondly that is said to be instituted that is commanded, and enjoyned: so of institution divine; that is of divine law and ordinance, and that of divine law which is prescribed in the Divine word, the holy Scrip∣tures, as a law to be observed or as an example to be imita∣ted: And Divine ordinances are there delivered by God im∣mediately, or by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the men of God, inspired by him. In which sense Saint Chrysostom interpreteth those passages of Saint Paul, not I but the Lord; and I, not the the Lord,* 1.448 not as if Christ spake of himself, and Paul from himself, for in Paul Christ spake: what is it then that he saith, I, and not I? Jesus Christ hath delivered some lawes, and ordinances in his own person, unto us,* 1.449 and some by his Apostles. Furthermore, a thing may be of Divine right, as ••x∣presly and formally injoyned in the Scriptures, or else as virtually im∣plyed by a necessary deduction and consequence; or els as exemplary and ratified by the constant practice of the Church. So divine right and in∣stitution is accepted in a threefold sense, 1. in express precept and com∣mand. 2. in necessary consequence depending upon some o∣ther thing commanded. Or.* 1.450 3ly. by approved examples in Gods word, commended by the practice of the Church. We will lay confession unto all of these, and see what authority it hath. And first for divine command, we read in the law that the sinner by divine edict, brought his Sacrifice,* 1.451 and confessed his sin unto the Priest. Thou wilt reply, that law was Ceremonial, so say I in respect of the Sacrifice, but dare not say so, in re∣spect of the confession, the one being a typical and the other a morall act, And think it not strange that one precept may be mixt, and composed of Ceremony and morality; For is not the law of the Sabbath so, the day Ceremonial,* 1.452 and the rest

morall;* 1.453 and it may not unfitly be applyed to Confession, what is verifyed of the Sabbath. 1. Confessio Deo facta est a natu∣ra; Nature it self teacheth us that a sinner must confesse unto God, whom he hath wronged; and this is morale positivum, the morall positive part of the law. 2. Modus à lege,* 1.454 To confesse unto the Priest. This manner of confession was injoyned by God, and this is Positivum divinum, the divine positive part of the law. 3. But Virtus à gratia; true confession whether to God,* 1.455 or to his Priest, is from the working of the holy spirit; it being fulfilled in this as in all other graces, what hast thou O man, that thou hast not received? The Ceremonial part which consisted in [ 2] the Sacrifice, ceaseth; for a Christian hath another Altar, and another Sacrifice,* 1.456 Christ Jesus, slain upon the Crosse, by vertue whereof his Priests assure the Penitent of pardon, & absolution. For the second, Confession is of divine right by way of deducti∣on. For if the use of the keys in the Ministery of the Priests be divine, (as it cannot be denied but that they are so) and if that use consisteth in absolution, and if that absolution ever presup∣poseth, and cannot be denounced without precedaneous confes∣sion; the consequent will tye them together, for the world [ 3] cannot break the relation that is betwixt Confession and abso∣lution.* 1.457 And for the last, a precedent we have in the Acts of the Apostles, seconded with the practice of the Church, as hath been declared. Thou seest (Good Reader) how confession pretendeth to divine right in a strict sense,* 1.458 as injoyned in the Scripture; and in a large, as a necessary consequent de∣ducted by rational proportion from divine premisses; & how the same is corroborated by examples set forth in the Scripture, and by ecclesiastical practice, set forth in the discipline of the Church likewise.

This I must be interpreted to speak of Confession unto Gods Ministers in generall, without respect to the manner thereof,

privately or publickly performed. Which I think is left to the power of the Church to determine. There was a time when the publick performance thereof was all in all; that was left off, and the private doing thereof succeeded in the room, to supply that defect; and which at the first alteration was esteemed to be no more Sacramentall, or of no more necessity for obtain∣ing remission of sinnes than the former. So that the course taken herein may well be thought to have the nature of a tem∣porall law, which (as Saint Austin saith) although it be just,* 1.459 yet in time may be justly changed. Canus ac∣knowledgeth confession in its own nature for a divine ordinance, but for the Condition thereof, secret or open, he referreth to be ordered by naturall prudence; his words are these: Confession of sinnes ought to be made unto the Priest,* 1.460 not onely by tradition from our Ancestors, but also by testimony from the Gospel; and this is of the necessity of the Sacrament. But whether Con∣fession should be secret, or publick, thats left to natural prudence, which wil∣leth that secret sinnes should be judged in secret, and those which are publick, publickly, Michael Vehe frameth to himself this objection; Let it be granted that these words, whose sinnes soever ye remit &c. infer a confession to be made of all sinnes whatsoever; which seeing it may be per∣formed two waies, privately, or publickly, and neither way by Christ commanded, both would seeme of equall necessity. But no man can say that publick confession is necessary, and why may not so much be said of private? answereth thus. We say and affirm neither way of Confession to be necessary by any precept from Christ,* 1.461 and yet both necessary with a distincti∣on: The Church then was left to her choise to take which she pleased, and see∣ing she hath embraced to confess in se∣cret, we are not tyed to the publick:

Which two assertions how far they cut the throat of Clan∣cular confession, Rome may doe well to consider. Confession then in it self may be of Divine right, and the manner thereof, whether private or publick, a Churches constitution; and which way the Church should conceive to be most profitable, and command the use, what am I that should contradict the same? to whose benigne censure I submit what I have here resolved concerning the institution.

SECT. II.

The Contents.

The abusive necessity of Confession. Tyrannicall inquisi∣tion into mens consciences, distastfull. Confession left at liberty in Gratian's times. 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 expresse 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 1. The fact of Nectarius abrogating confession, with the severall an∣swers and expositions of Roman Writers expended. Confession deserted in the Greek Church. Divers kinds and formes of Necessity. Confession in what cases ne∣cessary, and the Necessity thereof determined.

WE are now come to the necessity of confessing; a point necessarily to be opened, the over-pres∣sing of the same upon mens Consciences hath been thought a kind of Tyranny and hath caus∣ed the busie obtruders thereof to be suspected, as if they aimed at their own ends, and sought not those things that are of

Christ Jesus, Lording it over the Consciences of the people, making their keyes become pick-locks, and themselves not Seers, but Spies; not Judges, but Accusers; not Physicians, but Be∣trayers; not good Samaritans, to bind up the wounds, but cruel Tyrants to rent them wider. More than time it is to con∣sider of these things, and to discharge the duty it self of such abuses. And from our endeavours herein hath sprung the con∣troversie between Rome and us, viz. our dislike of such a com∣manding necessity as shall lay violent hands upon a sinner, and urge him to this Physick against his will; where ofttimes the Purge becomes more violent than the disease, and the potion more bitter than the grief it self. The profit, and great good reaped by Confession we willingly subscribe unto, but confes∣sion upon the rack is that we distaste. It is not called into question (saith a Roman Doctor,* 1.462 but no Tridentine) whether confession be beneficial and wholesome (for our adversaries grant this of their own accord;) but the con∣troverted point is, whether the num∣bring up of sins in confession be necessary by Gods law or not. The Trent Fathers decree the same to be a matter of necessity, laid upon the necks of all sinners; and plant their sixt Canon,* 1.463 to discharge Anathema's against all such as shall deny the institution of confession, and the necessity thereof from divine right, for the obtaining of salvation. Many moderate Divines of Ger∣many, as Chemnitius witnesseth, endeavoured pacification here∣in, as desirous to lenifie and mitigate the severity of this Papal practice with gentle Medicines;* 1.464 but that merciless council ratified and injoyned bitter pills, and sharp receipts, very corrosive upon the Consciences of men, as ap∣primely necessary for the health of their soules. And observes the progresse, and proceeding, how Con∣fession

came by those necessary tyes. In the Primitive Church it was used as a profitable, and wholsome discipline, and did much good in restraining from sin, and in pacifying the conscience af∣ter sin; full and frequent are the passages in the volumes of the Fathers looking this way, and com∣mending the same to our Christian care;* 1.465 but in their dayes it was but exhortative, not compulsatory. After their dayes in Gratians time the ne∣cessity thereof came to be dispu∣ted, yet so, as nothing peremptorily was then resolved. The Master of the sentences seemed to in∣cline and draw to that opinion which held the same to be ne∣cessary; and that which in his time was but probable, and which might piously be embraced, began at length to be enter∣tained as certain, and firmly to be believed. And so now a necessity is laid upon us with a woe and an Anathema, if we come not to confession. It is very true what he spake of those two,* 1.466 the Castor and Pollux of Canonical and School-Di∣vinity; for Gratian reciteth at large the several sentences of the Doctors, and at length leaves the matter wholly in suspense, after this manner; Ʋpon what au∣thorities,* 1.467 or upon what strength of reasons both these opinions are ground∣ed, I have briefly laid open; but to wheth••r of them we should adhere, is reserved to the judgment of the Reader; for both of them have for their Favou∣rers wise and religious men. The Scales it seems hung so even that he durst not turn them to ei∣ther side, and so the business rested in suspense, and undecided in his time, which was MCL. years after Christ; and all that while Christianity stood without this decision. Peter Lom∣bard hangs something upon one scale, who proposing these questions; 1. Whether sin is remitted upon contrition of the heart onely? 2. Whether confession unto God sufficeth with∣out any unto the Priest? 3. And whether confession may be

made to a faithful Lay man? Of which,* 1.468 learned men (saith he) are found to hold diversly, and concerning them the Doctors seem to have delivered diverse, yea and almost adverse resolutions. But his resolution is thus framed;* 1.469 It may be said that sins are remitted upon contrition, and humili∣ty of the heart, without oral confession, and performance of external punish∣ment. And that such testimonies of the Doctors as import confession, are to be unde••stood of the inward Confession of the heart; or else touch those as neglect and contemn confession, which is made unto the Priest. But he addeth withall, that a Penitent ought to confess if he have time;* 1.470 yet before confession be in the mouth, if there be a resolution thereof in the heart, that a man is forgiven. But afterwards he grows more peremptory; From these and more proofs then these it appeareth with∣out all doubt,* 1.471 that confession ought to be tendred unto God first, thence to the Priest, (if he may be had) otherwise there can be no possibility of coming into Paradise. This Magiste∣rial determination hath these parcels: 1. sin is remitted upon inward confession; 2. a purpose of Confession is required for the remission of sin; 3. the neglect or contempt of Confession either to God, or the Priest, is damnable; 4. Confession of sin (if opportunity serve) is actually to be made unto God, and the Priest, upon peril of exclusion from Gods kingdome. Thus the Master; and we cannot expect better from the disci∣ples, for usually they are more forward, and say more than those that taught them: and especially seeing the Council of Trent hath had so little compassion in this case; we are out of hope that any Divines of that side should abate any thing of this decreed rigou••.

It remaineth that we examine the grounds why this extreme necessity is imposed; for Laws and ordinances are not usually

enacted, nor necessarily exacted, except upon sound purposes and ends. And if those ends may be obtained without them, or come by upon better termes, or if the goodness thereof be en∣ded; the Laws are repealed, the ordinances taken away, and the necessity ceaseth; this being a received Maxim, that the necessity of the means must not exceed, nor be above the ne∣cessity of the end; and if the end be not judged necessary, the like judgment must be had of the means. Again, such means are onely deemed necessary, which serve for the attaining of the end; and so far forth as without them such a proposed end can∣not be accomplished. For example; If eating and drinking be onely necessary for this life, then if I had no necessity to live, I might have no necessity to eat. Again, If I am to go a jour∣ney, it is not necessary that I shall go afoot, because I may be carried: two things then constitute the necessity of the mean, aptitude, and propriety; that it be fit, and onely fit to compass such a design. These notions presupposed, we shall inquire into the foundations of this necessity in exacting confession; and if neither the end be necessary to be had, nor the means so requisite for the due obtaining thereof, we shall then cast away this necessity as an exaction, it being a burden not to be endured, which is sustained to no purpose; and a tyrannie which laies a necessity upon the conscience, where Christian liberty is every way as behoofeful.

The first ground of this imposition is upon a supposed perill of salvation; for these men teach that as there is no reconcilia∣tion with God without remission of sin, so no sin is remitted without confession (or at least a purpose thereof) unto a Priest; for saith Bellarmine, A necessary mean to reconcilement after Baptisme,* 1.472 is Confession of all sins made unto a Priest: And hence it is they urge it so closely;* 1.473 and too urgent they cannot be, if so great a matter were at stake. But the question is, whether the mean proposed be necessary to this end, yea or no; and whe∣ther remission of sins can be obtained of God no other way? for if it may, then we must conclude this not to be an adequate mean conducing thereunto; for we must now consider of Con∣fession

not as an help, and a kind of mean, and in some sort of sinners onely; but whether or no it be the onely mean, for all sinners to gain a pardon: for there can be no necessity for a Felon to use the mediation of one man onely to his Prince for pardon, except the Prince be resolute to pardon no other way. Now God hath not any where revealed so much, that no mercy shall be had but upon such a condition; nor dare the Jesuites con∣fine him unto any such. Christ the Author of the Sacraments,* 1.474 depended not upon his Sacraments, and therefore did remit sins, sometimes not onely with∣out Confession, but without Baptisme also, saith Bellarmine. Yea in the ordinary course remission of the sin comes in betwixt contrition of the heart, and confession of the mouth. Saint Augustine up∣on these words,* 1.475 At what time soever a sinner shall be converted, & ingemu∣erit, and shall groan, he shall live, and not die, writeth thus; It is not said, and shall confess with his mouth, but being converted shall gr••an; f••om whence is given to understand, that sometimes we obtain a pardon when our lips are shut; hence it was that those Lepers whom the Lord com∣manded to shew themselves unto the Priests, in the way were heal∣ed before they came unto them. And as Lazarus was first raised by the Lord,* 1.476 and loosed from the power of death before he came forth of his grave; so a sinner is first raised by Grace, and loosed from the bonds of sin and guilt, before he can come forth to Confession. This order the Master observes, 1. Nemo suscitatur nisi qui à pec∣cato solvitur; None can be raised but must be loosed first from Death, because sin is the death of the soul; and this solution is absolution. 2. Nullus confitetur nisi resuscitatus;* 1.477 for as speech is the argument of life, so confession of grace: and, in morte quis confi••ebitur tibi? In death there is no remembrance of thee,

and in the grave who shall confess unto thee? Now the mean in execution ever precedes the end: Confession then is not the means to purchase remission, which goes before it; therefore Gabriel disl••kes this course, and tels us, That many,* 1.478 and ••n a diverse manner, have gone ab••ut to shew the necessity of actual confession, but for the most part very insufficiently; and truly it can∣not sufficiently be demonstrated from the necessity of remission of sin, although remission of sin be necessary to Salvati∣on; for that there is another mean suf∣ficient to come by forgiveness of sin without actual confession, namely, contri••ion of heart; whereupon the sin is forgiven before the sinner can confess unto the Priest. And for that con∣fession prerequireth forgiveness of sin (according to the more pro∣bable opinion) by an antecedent sorrow; and by reason whereof sin is never forgiven by confession, but is presupposed by it. Thou wilt reply, how Biel speaketh of actual confession, and not of potential; or the purpose, and resolution in the heart to con∣fess, which is ever concomitant with contrition. I answer, Holy vows, and purposes not reduced into act, are in them∣selves of no worth, but in case where they shall earnestly be endeavoured to be put in act, and to be effected; but (the ability being wanting, or disappointed by some greater power) then they are taken for the deed; and a faithful promise of con∣fession is as good as confession it self. Here when a Priest is at hand there needs no such vow or purpose, there being no likely∣hood the same should be crossed or intercepted; this actual confession then supposeth none that is promissory. I desire therefore this popish block may no more be cast in the way.

* 1.479Other ends then may be excogitated, and for them confes∣sion may be thought a necessary mean; for sure the shoe w••ll not fit this foot; the Question is indeed, and upon this occasi∣on proposed by the Master of the Sentences. If it be demanded

why Confession should be necessary,* 1.480 since the sin already is blotted out by Contri∣tion? In answering to that demand he flies to other ends: 1. As to in∣form the Priest of the nature of the of∣fence, and what he is to judge thereof; but there can be no great end of that information when the sin is cancelled; for why should another man remember, when God hath forgotten it? 2. And to make the sinner more humble, and more cautelous. Conduce it may somewhat this way, but there are better texts for those themes, and auricular Confes∣sion left out; some inducements these, but no ncessary prescri∣ptions. Furthermore, saith Gabriel; If we will narrowly and circumspectly listen unto the virtue of Confession,* 1.481 it was not instituted (at least in act) as nec••ssary for the forgiveness of sin, but that it supposeth; but it was ordained for three other purposes; 1. that the sinner might appear unto the Church to be absolved; 2. That a certain sa∣tisfaction might be imposed by the Confessor, whereby the punish∣ment of sin may be taken off; 3. and that a part of the punishment might be remitted by Priestly absolution. Grave considera∣tions and weighty sure, but the scales must then hang at Rome to weigh them in, else with us on this side of the Alpes, they will be found lighter than vanity it self; and in Biels own judg∣ment, imposition of penance, the second reason, is not so necessary to a discreet Penitent that c n allot himself a just portion for his sin: yea, absolution (saith he) may be injoyned without any imposition of penance at all,* 1.482 (as he saith) if the Penitent will run the hazard of Pur∣gatory, and not make payment here, but defer till then, where the utmost pardon shall be exacted. And in truth, prescription of penance is the principal mark aimed at in Popish shrift, and satisfaction the choicest imployment; where Penitents are taught more to

rely upon that reed and arm of flesh, than upon him that dyed upon the Cross. Like the Ambassadours of Ptolomaeus and Cleopatra, who acknowledged in their Masters name,* 1.483 that their Coun∣trey was more bound to the Senate and people of Rome, for their deliverance from a miserable siege, and for the re∣stitution of their kingdome in danger to be lost, than to their own dear Parents, yea, than to the immor∣tal Gods. Let I say their actions be scanned, and their intenti∣ons thereby discerned, and when these ends are resolved to be necessary, let confession be decreed to be so also.

* 1.484But what say you to the third necessity, which is of Precept and Command? Indeed Divine precepts should not be question∣ed but observed; Let there be shewed any mandamus from heaven with a peremptory command for Confession upon such conditions, and we, submittimus fasces, will yield the Bucklers, as extremely loth to espouse any contrary opinion to the express word of God. Therefore speak Lord, for thy servants would g••adly hear. The Lord hath said indeed, Except a man be born again of water and of the Spirit; but no where, Except a man repent, and be shriven by a Priest, he cannot enter into the king∣dome of God. This is it the School-men and Jesuites have sought for narrowly,* 1.485 and are yet to seek. And how well they have found it in these words, whose sins soever ye remit, &c. hath in part been discussed; and Cajetan saith (but is checked for so saying) that the institution of repentance may there be found, but no precept.

A late Sorbonist hath found another Precept; Thou shalt love the Lord thy God with all thy heart,* 1.486 &c. But how is Auricu∣lar confession concluded here? marry thus, The man that hath lost the grace of God is by Gods law obliged to recover the same, for so much as by the commandment he is expresly tied to love God with

all his heart, Diliges Dominum, &c. Now that man who is de∣stitute of grace loveth not God, and each sinful man is deprived of that grace; he ought then to endeavour the recovery thereof; and it is recovered in confessing his sins unto a Priest. If this dis∣course of this Doctors were sound, confession being consequent∣ly inferred, and not expresly delivered, would fall out to be an Eccho of Gods word rather than the word it self. The force of this reason (saith be) depends upon this saying of Ambrose, No man can be justified except he shall confess his sin;* 1.487 but the truth is, the consequence is very lame, and sheweth, how wild humane discourse will grow in Sacred Mysteries, except di∣sciplined by Religion. The saying of Ambrose is firm, for Ju∣stification consisteth in the forgiveness of sin, and sin cannot be forgiven except it be acknowledged; but neither doth Am∣brose say it ought precisely to be confessed to a Priest, nor that confession to a Priest is precisely necessary to Justification. The Doctors fabrick then hangs very loosly, and if lost grace may be recovered any other way, it falls to the ground. Verily Origen (as we have heard) reckoned up seven wayes to remis∣sion of sins, whereof Confession is one, then not the onely way. And Scotus (whose argument this is,* 1.488 and from him the Doctor had it) expected that answer, viz. because another way may be as good to come by grace as this, sc. by the mean of absolution from a Priest; therefore it concludes not this to be the onely way. For if this kind of Confession were the onely course, and ••ost grace could not be recovered but by this means, then it were necessa∣rily to be embraced. But now Scotus dares not affirm it to be the onely precise way; he rather com∣mends it for an easie way, and so ready to hit, that we cannot lightly miss it; for here's nothing (〈◊〉〈◊〉 you trust him) to bar thee from grace, if thou bar not thy self; bring but attrition, which is but the embryo of true sorrow, and a purpose to cast off thy sins, as a Mariner casteth out his goods in a tempest; yea,

give but way onely to the virtue of absolution, and it will of it self, without any disposition in thee, restore grace forfeited, and pardon. A very compendious and easie way of gaining salva∣tion, wherein the effect of Repentance is gained without re∣pentance; and remission of sins without contrition; and an impenitent person resorting to shrift, and bringing no repen∣tance, reaps there the benefit. O Divine drug! or else O Devillish Mountebanke! by which Spiritual kind of Cosenage, many are perswaded that the Priests acquittance without more ado is a Quietus est, and that old scores are struck off; and so they sin and confess, confess and sin afresh, treading this maze, and dancing that Mattacini so long, till a fearful cata∣strophe inclose them: for if this of Scotus were true (as God forbid it should) that the Sacrament of Penance, without the virtue of Repentance should confer the virtue; very few would be virtuous, and real penitents, but Sacramental onely. A course imbraced (I fear) by too many, who run on all the year in sinning, and think to strike off all by an annual shrift; as if that formality were the onely appennage of mercy, with the undergoing of some petty observances, imposed by the Ghostly Father, and those too an Indulgence procured by a little silver can dispense with; is not this a goodly argument brought to prove the necessity of Confession, that abolisheth the virtue of Repentance?

There is another reason behind which goeth up and down amongst popish Divines, for the necessity of Confession, drawn from the nature thereof; a huge burden, and is couched thus; we make it our pleasure, and willingly undertake things de∣lightful and grateful to our dispositions, but not willingly would stoop like Issachar under heavy burdens, except necessity cast them upon us, as desire of health may sweeten bitter re∣ceipts; for if any thing of use in the Catholick Church may be said to be hard,* 1.489 and heavy, surely it is confession; what more molestious or burthensome to Princes, Prelates, and all sorts of

men, than to be constrained to rip up their sins, many times full of shame, of leudness, of horror; and to stand, and submit to the Priests censure, and mercy, in undergoing a fine, or mulct imposed by him? Some great necessity sure there is, else this duty would be out of practice. I can∣not easily believe the Fathers (saith Bishop Fisher) would have imposed so hard a task upon us,* 1.490 if they had not been throughly perswaded, confession to have been of an Apostolical institution, or else to have been clearly delivered in the holy Scriptures, as a thing exceed∣ing necessary for all kind of sinners. Thus they. It cannot be denied that Romish Confession is an Egyptian bondage; nor can it be proved that any such was imposed by the Ancient Fathers, much less to be of Apostolical constitution, and least of all to have any light from the holy Scriptures. Nor is it any wonder that so many stoop their necks and bow their shoulders thereunto, considering that the most ridiculous religions con∣sist of the most rigorous Superstitions: what austere Idolatry was that for Baals Priests, lancing themselves to procure audience? And most unnatural, and cruel Sa∣crifices those,* 1.491 for Parents to com∣mit their dearest children in the flames to Moloch, and to drown their cries in the aires of Musick. Gods desire is for the people to be his servants, whereas the Devil ever makes his servants slaves. Who had seen a Prince of this land, uncover his back, and submit himself to be scourged by Monks, would not have complained of vile servitude?* 1.492 The Scribes and Pharisees laid heavy burdens, and grievous to be born upon the people; yet none of all these were of God.* 1.493 Tantùm Religio potuit suadere malorum. Religion, said I? no,* 1.494 God sent them strong delusions to believe lies; they were besotted with a superstitious fear, and so became slaves to the Roman yoke.* 1.495 Josephus Acosta relateth a strange Confession observed in Japon, thus;

There are in Ocaca very high and steep rocks, which

have pikes on them above 200 fadome high; One of which, surmounting the rest for height, and to the Xambusis (a kind of Pilgrims) terrible to behold; upon the top whereof there is a great rod of Iron three fathom long, placed there artificially; at the end of this rod is a balance tied, whereof the scales are so big as a man may sit in one of them; and the Goquis (Devils in human shape) command one of the Xambusis to enter into one of them and there sit; forthwith by an Engine the rod is pendent in the air, and the empty scale is raised up to touch the rod whereunto the ballance is fastned, the Pilgrim hanging below in the other. Then the Goquis telleth him, that he must confess all the sins that he can remember, with an audible voice; whereupon some of the hearers laugh, and some sigh. At every sin mentioned, the other scale falls a little, till that, having told all, it re∣m••ins equall with the other, wherein the sorrowful Penitent sits: then the Goquis turns the wheel, and draws the rod, and ballance to him, and the empty Pilgrim comes forth. If any sin be concealed, the empty scale yeeldeth not; and if the Pilgrim grow obst nate, the Goquis casts him down from the top, where instantly he is broken into a thousand pieces; but the terrour of the place is such, that few will conceal any thing: the place hereof is called Sangenotocoro, that is, the place of Confession.

Lo here an exact confession upon a terrible engine full of horror and dread to the party that ma∣keth trial thereof; and shall we say that the ballance of Ocaca was of divine institution? the difficulty then of the attempt, and streightnes of the yoke doth not necessarily imply the thing it self to be authorized by God, and commended to the Church by the Apostles.

If these perswasions induce not to a necessity, what say you if one should come from the dead, and preach how ne∣cessary this duty is? I cannot say such a Ghost should of necessity be believed. Let us come then to visions, and revela∣tions;* 1.496 not such, I fear, as the Apostles were, from the Lord, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, strong, and strange delusions. Hearken then to the stories.* 1.497

Bede relateth of a Courtier to King Etheldred, whom the King much favoured though his life were dissolute,

and often dealt with him to confess his sins, and amend his life; especially in a time of his sickness, which he then put off till his recovery, as loth to confess his sins at that time, lest his companions should upbraid him as timerous;* 1.498 words of a re∣solute, but not religious heart. Not long after the King continuing his visits, and exhortations to confession; he cries out fearfully, that it was too late, and tells his Master how two comely young men appeared, and offered him a little book, and bad him read the few good works that he had done; and after their departure, a hideous troop of Frends appeared also, and one of them delivered him a book of an immense volume, containing at large the wickedness he had done, and b••de him peruse the same, so challenging him for theirs.

This Courtier it seemes lost himself for not striking out the Chirographum which was against him, by con∣fession. I wote well this Writer, saith Mr Lambard,* 1.499 upon the like occasi••n is called venerabilis; but when I read this, and a number of such which make the one half of his work, I say with my self as sometimes did the Poet,

Quodcunque ostendis mihi sic incredulus odi.

What ever thing thou shewest so, I hate it as a lie.

That story sheweth how a man was damned for want of Con∣fession for his sins recorded against him. I can tell you of ano∣ther that cancelled all such records of sin by confession; and so it is

A thief (not he upon the ••ross) desired to enter into Religion; the Abbot for his triall,* 1.500 required him to pub••ish so••emnly the sins he had privately revealed. To which purpose all the Religious of that Covent assembled in the Church:* 1.501 The Convert is by some of the brethren led along bound, and beaten, clothed in Sack, and his head powdered with ashes. In this sort ready to enter, he is pro∣hibited by the Abbot, thundring unto him his unworthiness; which strake him into tears, and prostrate on the earth;* 1.502 then upon command he openly confessed sins of that nature, and against nature, as not fit to be recorded.

And that while, a Religious man amongst them beheld one with a great scroll,

"obliterating, and dashing out such crimes as he confessed. And this,* 1.503 saith the Relator, was done to incline such as had not then confessed their sins, to undertake the same, without which no man can come by pardon. By this vision I perceive the hand∣writing that is against us may be blotted out some other way, than at Christs Cross onely;* 1.504 and however this Abbot might aime hereby to countenance confession, yet the Trent Fathers will tell him it was not so advisedly done, to draw a man upon the Theatre; and some wrong is offered to private Confession, that the Penitents sins recorded against him, were not then de∣faced until he came to the publick. The Relation is fetched from John Climacus with little difference, to bring Confession into credit, then, as it appeareth by the neglect thereof, but meanly esteemed, and by many under his charge is little set by; for having many (saith he) that have not yet confessed,* 1.505 wherefore by this ex∣ample I would stir them up to confes∣sion. Harpsfield Cope hath set forth this story with great applause; and tells us full sadly that the Portugals assailing a Castle in the East Indies,* 1.506 came off with great loss, for not being armed with confession; and of a certain Portugal, to whom in the night there appeared a great num∣ber of black Cats and Mice, (impar congressus) very dreadful to see to, and ready to have devoured him,* 1.507 had they not been prevented by his prayers to a CRUCIFIX hanging in the room, and his vows to be shriven with all speed. I know not how such creatures as Cats and Mice may Cope in vi∣sions, otherwise they hold little correspondence, concerning the authority of such phantastick shades,* 1.508 wherewith the wri∣tings of Friers are replenished, more than with wisdome and learning: it may be said as the Turk did of Papal Indulgences granted by Pius II. to such as took armes against him, requi∣ring his Holiness to call in his Epigrams again; and as Casau∣bon of the late interdict against the Venetian Republick, that it was Dirum carmen; and as Bellarmine of Prudentius appoint∣ing certain holy-dayes in hell for the damned souls to rest from

their pains, that he did but play more poetico. So these and many other visions of this stamp, seem to me nothing else, but the Poetry of the Church of Rome, or a moral application of pious and useful fables.

Thou seest, good Reader, no necessary cause why Confession should be so necessarily urged;* 1.509 and our Church is the more sparing and tender in imposing any such absolute necessity upon these grounds following: The first is, because Auricular Con∣fession hath not been practised continually in the Church, but is the daughter and successor of that which was publickly solem∣nized. I speak not of Confession in it self absolutely consider∣ed, [ 1] which I have elswhere laid down as a Divine Ordinance; but of the clancular and privy carriage thereof, to promove such ends as are designed in the Roman Church. I say, Confes∣sion so understood is not of absolute necessity, but of late in∣troduction. Publick exhomologesis was in ancient times held such a sanctuary for troubled souls, that not onely scandalous sinners which were obliged thereunto, but many besides came in, and confessed openly their sins carried in secrecy, and sub∣mitted themselves to that discipline; yea,* 1.510 some devout Christians not stai∣ned with incensing unto Idols, or casting the holy Scripture into the fire (two scandals in those times pur∣ged with this discipline) guilty onely of lesser scars, and griefs, grew am∣bitious of undergoing this burden of publick Confession and Penance: and hence it was that many a scoffing Ishmael,* 1.511 and railing Doeg began to exprobrate and deride the Penitents. To this end there∣fore that the discipline might be carried in a discreet manner, a prudent Minister was appointed, to be made acquainted before hand, and by whose advise the Penitent was directed what sins onely were fit to be opened in publick Confession. And here is the first mention of Confession to a private Confessor, with the occasion annexed; that he hearing the story of a sinners life at large, may select such offences onely as seemed to him

fit for publication.* 1.512 Be circumspect (saith O••gen) to whom thou art to Confess; prove thy Physician first, and if he shall understand, and foresee thy disease to be such, as ought to be ex∣posed in the assembly of the Church, and there to be cu••ed, whereby perad∣venture others may be edified, and thy self easily healed; this must be done upon great deliberation; and skilful advise of that Physician. Private sins therefore brought in private Confession, to hear them by the way, and to ad∣vise the Penient whether they, or onely some of them are fit to be openly known, and in such cases to direct him further what course he should take in publick Penance.

But in process of time this rigour, and devotion melted, and many abstained from this Confession, as abhorring to publish their sins, and to bring themselves upon the stage: For in Tertullians age when this discipline was in force,* 1.513 and the Church exer∣cised with persecution, it may seem strange that many should be more in fear of shame than death; abstai∣ning more from being Confessors of their faults, than Martyrs for the truth: I say the remedy was not as in his dayes, to arme the Penitent with resolution, for to trample under feet censure, and shame; but to remit something of the severity, namely, that the sin should be confessed in pri∣vate,* 1.514 and buried there; onely the pe∣nance imposed was publickly to be per∣formed; by which the Church gathered, (although she knew it not) that some grievous offence or other was commit∣ted, as Chemnitius explicateth from Sozomen, and the tripartite History. Those whom you observe to do penance (saith Saint Augustine) have com∣mitted great sins,* 1.515 as adulteries, or some other foul facts; the penance by

them performed convincing them of hainous sin openly, though not evidencing the same unto all. Thus the Church became contented with publick penance, and remitted the confession of the sin unto private cars; howbeit the publick d••tection of sin was left off earlier in the Greek Church, than in the Latin; for in the East, the persecution under Decius was no sooner blown over, but that the Church appointed a discree•• Presbyter to receive Confessions, that Penitents might resort unto him, and interest his bosome with their offences; out of which he was to select such, and prepare as he thought meet for the pub∣lick, and conceal the rest; and herein his office consisted. The substituting of this Officer is witnessed by Socrates, and Sozomen both, whereby the penitent was not as formerly left to his choice of what Physician he pleased, but confined to that Penitentiary the Church had ordain∣ed; and this is that addi••ion,* 1.516 viz. the election of one certain Peniten∣tiary, which those Historians note to have been made unto the penitential Canon.* 1.517 But whether this Penitenti∣ary was taken to receive Confession of all sins, and conceal them all, one∣ly imposing publick Penance, or to discern what sins should publickly be rehearsed, and what not, can hardly by the light of story be discerned: for the former opinion, namely, that none of the sins confessed were to be revealed, serveth that requisite quality that he should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one that could lay his hand upon his mouth, and say nothing. And for the later, scilicet, that some sins were revealed, appeared by the confession of the vitiated Matron, so soul, that it caused the Church to stop the mouth of all publick Confession ever after. My thoughts lead me to this issue, that the Primitive Penitents were too forward to confess publickly more than needed; therefore it was ordained that they should confess in private first, and then if any of their sins were deemed fit by the Confessor to come abroad in publick, they were admitted to that publick Medicine; whereas the succeeding Penitents were too remiss in publick

Confession, and needed the spur; insomuch that offences of that nature as needed publick expiation, and discovered upon a private bearing, were reserved for the Theatre, and they ob∣liged to publick recital, and penance. And when this also was taken away upon the Matrons stupration, and the Church would hear no more of such matters; without doubt the Con∣fession and Penitentiary too were then abrogated.

In the Latin Church the discipline was on foot till Leo I. who was the first that exiled the same, and set up Auricular Confession in its stead. In whose dayes a writing, the contents whereof were particular sins, was exhibited by the Delinquents to be publickly read in Churches; the same was attempted for private confession not long since; and as that course was broken off by Leo,* 1.518 so this attempt by Clement VIII. who condemned the same as false, teme∣rarious, and scandalous, to confess by deputation, or writing, and receive absolution from a Priest not present. The injunction of Leo fol∣loweth; Let not a confession of seve∣ral sins conceived in writing be publick∣ly rehearsed,* 1.519 seeing it may suffice th••t the guilt of mens consciences be decla∣red in secret Confession to the Priests alone: for although the fulness of faith may seem to be laudable, which for the fear of God doth not fear to blush be∣fore men; yet because all sins are not of that nature, that Penitents may not be afraid to publish such of them, as re∣quire repentance; Let so inconvenient a custome be removed, lest many be driven back from the remedies of repentance, whilest either they are ashamed, or afraid to disclose their deeds before their enemies; whereby they may be drawn within the peril of the laws. For that confession is sufficient which is offered

first unto God, and then unto the Priest, who cometh as an In∣tercessor for the sins of the Penitent; for then at length we may be provoked to Repentance, if that the Conscience of him that confes∣seth be not published to the ears of the people. From this testimony of Leo we may observe, 1. That to open confession of secret sins, secret confession succeeded in the room thereof. 2. We may observe also the reasons of this alteration, viz. fear and danger of the law, which accompanied the former practice, and retarded many from the same; to remove which impedi∣ments it self also was removed, or rather changed. 3. And lastly, that the manner of Confession, be it private, or publick, is but a Church-constitution, and the law thereof but tempo∣ral, and may be changed at the discretion of the Church; as that ancient discipline so highly extolled by the Fathers, yet by Leo is removed as an unprofitable custome, and subject to divers inconveniences; and notwithstanding his edict, the times may come when the same may be fancied again, and private Confession give way thereunto. Private Confession then is not an ordinance of absolute necessity, the thing to be demonstra∣ted. And therefore that conjecture of Beatus Rhenanus (for which his mouth is stopt by the Index expurg.) is more than probable,* 1.520 that clancular confession now in use took its beginning from the publick, by the voluntary devotion of men, that of secret sins there might be held a secret confession; for we do not read that of old it was any where commanded.

And this is our first ground that Private Confession is not of [ 2] supreme necessity. The second is founded upon a decree of Nectarius sometimes Patriarch of Constantinople,* 1.521 and imme∣diate Predecessor to Saint Chrysostome, by which act, upon an occasion of infamy drawn upon the Clergy by the confession of a Gentlewoman defiled by a Deacon in the principal Church of the Imperial City, it was thought fit the same should be abolished, and every one left to the liberty, and examination of his own conscience, in resorting to the blessed Sacrament:

the Narrative is thus in Socrates;* 1.522 It seemed good unto the Church to take away the office of such Priests as were appointed through∣out every Church to receive Penitents, after the Confession of their sins, into the company of the faithful. The occasion of the removal by Nectarius was; A Noble woman came unto the Priest, whose office it was to hear penitents, and confessed orderly the sins she had committed after Baptisme, the Priest injoyning her to bring forth the fruits of Repentance: As she continued longer in shriving, she accused herself of another crime, and declareth, that a certain Deacon of that Church had abused her body; at which the people b ing much incensed, and the Church defamed, the Bishop upon the advice of Eudaemon, a Minister of that Church, took away the function of the shriving Priest, and granted free liberty to every one (as his conscience served him) to become partaker of the holy mysteries. Thus far Socrates, professing withall that he could not well tell what to think of Eudaemons advise in this behalf, whether it would ought avail the Church or no, or be a means that sins escape without just reprehension: his thoughts he should have kept to himself; for an historian must ever conceal his affections, and never the truth, adhering to the verity of the fact, and leaving the censure unto others. It cannot be imagi∣ned into how many shapes the Divines of Rome turn themselves, to turn off, or to turn away this decree: some condemn this Patriarch for condemning the same, although we read (saith Vehe) that Nectarius abrogated this custome,* 1.523 yet this disproveth not, but that it might be of divine right; for not every thing that is done, is justly done. Our Cope inclineth to this opinion, that the words of the story favour the taking away of con∣fession, but then tels us withall, that Nectarius did as much hurt to the Church by unbridling this discipline,* 1.524 as Novatus did by locking up the mercy of God with his severer key. If Nectarius (saith he) had abrogated private confession, and opened the gap to every man with unwashen hands, and souls, to have free

access to receive the body of Christ, (which peradventure the words if you take them generally may seem to import) he had pre∣judiced the Church no less by that excessive licentiousness, than Novatus had done by his immoderate severity. Against these men we oppose the credit and authority that Nectarius had with the Churches of God; for they were so far from imagining any detriment to arise unto the Church by this decree of his, that they became all of his minde.* 1.525 The Catholick B••shops of those times approving and ratifying the same; so Sozomen: with the heretical conventicles it (the use of Confession) was retained, but in the Churches of the Homousians, or Orthodox believers (saith Socrates) it was antiquated. Of whose side then are they which so sharply rebuke Nectarius?(a) 1.526 Another rank of them seem to embrace the act, but with a limitation, that it was the publick confession and penance which he abrogated, and not private confession, but the addition to the Penitential, which the Patriarch repealed; and that was the erection of a Penitentiary to receive Confessions, and unfold some sins unto the Bishop (if needful) that such might be ripped up in pub∣lick confession; and this discipline as an appendix to the former, was in opposition to the rigorous hand of Novatus suppressed. But Bellarmine shall cope with Harpsfield,* 1.527 and tell him that can∣not be, because a Penitentiary having heard confession in pri∣vate, his mouth is so locked up, that he cannot under any pre∣tence reveal any sin so revealed, unto the Bishop, or to his Ho∣liness himself, though he should command it, it being against the law of nature, and Apostolical rule: the(b) 1.528 Cardinal then hath restrained the story to these three posit ons, and bounds: 1. The first, that notorious Penitents, and publick offenders were subject to this penitentiary onely; and that sinners for sins committed secretly might address themselves in confession to other Priests. 2. The second, that if any private sins, and conscious to the sinner onely, were confessed to this Penitentia∣ry, he was not bound to detect them, but had his lips sealed up to secrecy. 3. And lastly, That publick sins onely and such as were known aforehand, were by his command r••hear∣sed by the Penitents before the congregation, and publick pe∣nance undergone for them. Against these fancies of the Car∣dinal,

I demand, If publick sins, and such as are come abroad into the world are here onely meant, what need open sins to be opened in secret to a Penitentiary? and why could not the Church proceed to censure notorious sins, without that under-hand detection? And what will this Jesuit say to another, a greater Antiquary than himself, Petavius? who comes roundly off, and tells us there was never any such thing as publick confession; that neither publick nor private sins were openly confessed, either by the Penitents in their own persons, or recited out of a scroll by the Priests, as generally hath been supposed; from which common te∣net he professeth his earnest dissent,* 1.529 nor can he be brought to imagin that there was ever any such law in the Church at any time, which decreed that sins should be publickly pronounced; and further informes us how that jingle of publick confession was ingeniously de∣vised by writers on his side, to avoid the engines, and shocks of he∣retical arguments; being driven to that strait as to be able to come off no other way. We will not lose time to examine the grounds of this assertion; but taking publick Confession for granted, and supposing those sins publick in themselv••s to be rehearsed in a private way; we say according to their doctrine, they re∣main shut up under the seal, because deposited in confession, and though otherwise known, yet the Penitentiary is put to silence; and the use, viz. detection of sins capable of publick penance, for which the Penitentiary was ordained, is quite and clean taken away.* 1.530 No wonder then that in Bellarmines opi∣nion, it is not certainly known what his function was. Further∣more, be his function what it will, it is manifest that both he and it were done away; but this ordinance, viz. Publick sins to be censured with publick penance, was never abolished, either in the East or Western Churches. Likewise the Matrons sin with the Deacon was committed in private, and yet openly re∣vealed, publick confession in the Church was not then of pub∣lick sins onely. And lastly, if none were to recourse unto the Pe∣nitentiary except publick sinners, and that for their publick of∣fences;

to what end was it so specially required that he should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, no blab of his tongue?* 1.531 What was it Nectarius did then in this behalf? Marry (saith the Cardinal) the whole story crieth it out, how not private but publock confession was abro∣gated by him: how deaf then were those Divines (though otherwise of a quick ear) that heard not this cry? I am not ig∣norant (saith he) that Thomas Wal∣den was of this mind,* 1.532 that he supposed confession simply and absolutely to be abolished by Nectarius; but I cannot grant this, because John Chrysostom clearly defended the sentence of Necta∣rius. Then whatsoever herein was provided by Nectarius, the same was protected by Saint Chry∣sostome; and Thomas Walden, though a Transalpine man, was as choise in his judgment as the Cardinal; no more could it lie hid from him, that F. Walden stood not alone in that opinion, for Canus bears him company thus; Nectarius predecessor to S. Chryso∣stom, took secret confession clean away,* 1.533 as Sozomen delivered in that chapter; wherefore his successor Saint Chryso∣stom would make no words of this auri∣cular confession to the people, because the scandal was not yet l••id, occasioned in the Chur••h of Constantinople, by the means of private C••nfession. For which saying he is perstrin∣ged in the Col••n edition, Anno Dom. 1605. with a note clapt in the Margin, where the Reader is informed, that John Hessel,* 1.534 a famous Divine, hath look'd into the story more accurately, who delivering his opinion to the Fathers in the Trent Council, learnedly demonstrated from the con¦text of Sozomen it self, that it was not auricular confession, but an appen∣dix thereof, that is, the publick recital of sins upon the Theatre, made by the

Penitentiary before the face of all the people, &c. By warrant of which appendix it appeareth, that the Penitentiary before the decree of Nectarius might break the seal, and publish what sins he pleased; a thing that egregious Divine must take heed of, lest by avoiding one rock he dash upon another. I know not with what eyes, or through what perspective Hessel might view the relation, to blunt Vehes sight it appeared otherwise; Although (quoth he) the narration be mixt of solemn and private confes∣sion,* 1.535 notwithstanding se••ing it is said, how a Priest was chosen that could keep secret, it is very clear that this apper∣tained not unto publick but private Confession. Add hereunto Bishop Fi∣sher, a Prelate to whom Rome can take no just exception; who upon those words of Sozomen, It seemed good unto the ancient Bishops that sins(a) 1.536 should be opened upon a Theatre, in the presence and audience of all the p••ople within the Church; and to this purpose a Priest of upright conversation, that could keep counsel was elected, and appointed to hear such confes∣sions, writeth thus; Some man may ob∣ject this is meant of publick confession;* 1.537 to whom we answer, that it cannot be so meant, seeing the Priest himself was commanded to keep it secret; for how could that be kept secret that was dis∣cerned by publick confession? But ano∣ther will say, why then hath Sozomen written, It seemed good unto the anci∣ent Bishops, that sins should be published upon the Theatre, and before the assem∣bly? Truly to this end, that the Peni∣tents should not resort unto the Priests within private walls, where scandal might ari••e, especially upon the approches of women, but publick∣ly in the Church, not so as if they should there manifest their sins

unto all, but to the Priest alone, and that privately. So the place of confession was to be publick not the confession it self, which was privately received. This Bishop proceeds, inform∣ing us, That publick sinners resorted not unto the Penitentiary,* 1.538 but to the Bishop, and by him were o••dered. But such as confessed privately to the Priest, at his hands received penance onely. Thou seest plainly that in this Do∣ctors opinion private confession was hereby meant, and his reasons for the same; and mayest further see,* 1.539 how well these Cardinals agree. It was publick confession of publick faults (saith Car∣dinal Bellarmine;) Publick confession could not be here meant, saith Cardinal Fisher. This Priest was appointed for publick sins onely, saith Bellarmine; Publick sinners came not to the Priest, but to the Bishop, saith Fisher. Thus God confounds their tongues that build Babel. Well, Fishers conclusion is,* 1.540 that Nectarius abolished this Penitential Presby••er, and left every man to his own consci∣ence; which could not be understood of publick sins, (for they still were punished in the Church) but of private faults onely. How apparently false then is the assertion of the Cardinal Jesuit,* 1.541 viz. A l conse••t that Nectarius abolish∣ed publick, not private conf••ssion; and of another Jesuit, that the one was not, and the other was not abolished, but publick penance onely; may appear by the discourse of this Cardinal Bishop, and Pope-Martyr. And if none of these evasions will serve, Bel∣larmine is not ignorant of another starting hole, sc. to elevate the faith of the Histori••n and call his credit into question; a shelter never fled unto but in desperate stormes. The truth is, by the ancient Canons hamous sins were onely subject to the censure of this discipline of vulgar confession, (the confession then onely frequented.) Others moved with devotion, subject∣ed themselves thereunto without sufficient cause; which to re∣dress, the Father•• exhorted the people not to go so confusedly to work, but to consult with their spiritual Physicians, what

diseases were fit for that publick cure; and at length a certain Priest was appointed, to whom they were to resort, and he upon private hearing presented the Church with such sins as were worthy of publick notice; and this was the onely practick of Confession in Nectarius time, consisting in the private au∣dience of sin, with reference to the publick censure: which was damn'd by his decree,* 1.542 and every man left to the judgment of his own conscience, which could not be, if private confession had been still kept on foot, and the sinner subjected to the cen∣sure of any Ghostly Father. Which abrogation then of con∣fession simply considered,* 1.543 however it was carried in the dayes of that Patriarch, sheweth the form and prescript of confession used, and praised by the Ancients, to have been Canonical ra∣ther than Divine; belonging to the external discipline of the Church, (which upon just occasion might be altered) and not Sacramental, and of perpetual right, or absolute necessity; which is the Helen the Jesuits pretend unto, and by us in all ca∣ses denied.

[ 3] Our last conjecture that Auricular Confession in the sense and practice of the Church of Rome,* 1.544 is not of absolute neces∣sity binding all, and in all cases, is the cessation, or rather not admission thereof in the Greek Church; for the decree of Ne∣ctarius inhibiting the use of the then received confession, (such as it was) suspended the practick thereof in general, for there occurs not in Damascenes tract De orthodoxa fide, the least im∣pression thereof; and therein are treasured the principal do∣ctrines, or doctrinal principles in Christianity, so it seems to have gone out of the Church, like a ship upon the waters, lea∣ving no tract behind.* 1.545 Insomuch as Gratian citing the Peni∣tential of Theodorus Arch-Bishop of Canturbury, (which in truth was none of his, and no whit resembling an ancient copy thereof to be seen in Sir Robert Cottons treasury; but a Canon of the Council of Cauvillon, celebrated Anno DCCCXIII) makes it an opinion of that Church, that sins were to be confessed unto God onely. I am not ignorant that Bellarmine would per∣swade us that those words (ut Graeci) in Gratian,* 1.546 were by an

unskilful hand first set in the Margent, and thence crept into the text, upon a surmise, that the fact of Nectarius had altogether abandoned confession from that Church; his reasons for this con∣jecture are so plumbeous, and little worth, as not worthy ei∣ther of repetition, or refutation;* 1.547 for Ivo that imposed decrees before Gratian, hath the same: nor was the gloss, or any Canonist ever so nasute, as to smell out that intrusion in the de∣crees. Yet the Gloss draws an argument from hence against the Divine authority of Confession, because the Graecians denied it for ne∣cessary, as their practice sheweth,* 1.548 in wholly abstaining from the same; and necessary it had been, had it stood upon divine precept. For no Church may justly cast that forth of doors, once brought in upon divine injunction: and Scotus in way of answer thereunto seemes first to grant some such thing, with this protestation; That the Graecians since their departure from the Church,* 1.549 (that is since they dis∣claimed all agreement with Rome) have omitted many laudable customes, and might leave out confession, though laudable, and necessary; but tells us withall, that it is not certainly known how they use not confession, neither any Doctor taxing their abuses, reprehended the want thereof in parti∣cular. All which might well be, as reputing that want in those dayes of so small a trespasse, as not to be taken notice thereof, or not deserving any reprehension; to which later conjecture Canus consenteth. Theodorus deliver∣eth (saith he) that the Graecians held sins to be confessed unto God alone,* 1.550 even as Baptism began not immediately up∣on Christs death to be a necessary mean to salvation; but at such time as the

Gospel, and Baptisme were sufficiently divulged: So the Sacra∣ment of Confession for secret sins, from that time forward began to be necessary for all men, when it was sufficiently promulgated; whence it comes to pass that the Graecians before plenary publicati∣on might be saved without confessing their secret sins. The Greeks without all peradventure are beholding to Melchior Canus for this excuse, that they may be dispensed and born withall for not frequenting of Confession, because the necessity of that practick hath not yet been sufficiently cleared unto them. But is it not ill done of the Jesuits, those Apostolical men, that take upon them the conversion of Nations, so far to neglect their neighbour Christians all this while, as not to clear unto them a point of such importance? for the Nestorians (a wild slip of that tree) know not yet extreme unction,* 1.551 or confession, and the Jacobites in Syria, Palestina, &c. of which sect is the present Patriarch of Jerusal••m, confess their sins unto God onely, and not unto the Priest; and (as others record) but very sel∣dome, so that ma••y communicate without auricular confession: and how much it is prized by a princ••pal member in that Church at this day, may be in part discovered under the hand of Car∣dinal Bardini to a Jesuited Greek, bred in the College at Rome, named Cannachi Rossi, concerning the Patriarch Cyrill, Anno Dom. 1627. whose deposition the Jesuites laboured, for not acknowledging the Roman Supremacy; wherein amongst other accusations charged upon him, the fourth instruction is; Of him we are advised that he denieth the necessity of Auricular confession,* 1.552 and the e••n to display the sins of the mind; and that he hath brought into the place thereof a certain kind or forme of confession made pu lickly unto G••d in general words. It seemeth by this passage that the modern Churches of Greece bear no good will to auricular confession.

The necessity then cannot be so forcing as Rome imagineth; what then,* 1.553 will you leave it to each mans discretion to be used, or forborn, as he shall think fit? So to leave it, were in effect to leave it off. Our corrupt natures restrained and

kept in, set but at a little liberty become licentious. The ben∣ding twig no sooner up, but declines unto the other side; and there can be no reason why a natural man is so much in the ex∣tremes, but b cause virtue stands in the middle. The experi∣ence of our times shew, how ill a keeper mans discretion hath been of Confession, as quite and clean to loose the trust reposi∣ted; he had good reason therefore that said, Such as go about to make this law free, endeavour to re∣move the same altogether out of the Church;* 1.554 for if once this freedom be be∣lieved, and received, what man will submit his shoulders willingly to this burden? although burden it is none, but a wholsome medicine for a langui∣shing soul. I cannot think this duty hangs so loose as to depend upon the meer motion of every Penitent, and yet am far from imagining the law thereof to be so tyrannical, as to be obtruded upon the consciences of all men upon little or no occasions. To let bloud in some diseases (saith an eloquent Physician) is no new thing; but that there should be scarce any disease wherein we should not bleed, is (saith he) a strange and new fashion. The soul-Physician may take aim by him for the body, and heal some sins, as he doth not all maladies by letting out of bloud, and corruption; and if repentance be the Antidote against sin, and confession one of the ingredients, the use must depend as much at least upon the advice of the Spiritual Physician, as upon the voluntary inclina∣tion of the sick patient. God gave a command to confess unto the Priest, that we have heard; nor that it was ceremonial are we able to prove. The Ministers of the Gospel are enabled with power to remit and retain sins, and their lips preserve the word of Reconcil••ation for distressed consciences, that's clear; and as they are to prescribe the remedy, so is the penitent to open the disease. The Apostle heard sins confessed unto him, and rebuked not those that made them. The ancient Fathers stood much for the same, as a profitable mean at the least, to procure remission and pardon. And shall a duty so commanded, so

advanced, so extolled, be of so thin and poor esteem, as to be blown away upon each mans fancy? as we are taught better things, so we hope for better. And although the Reformed Church well weighing the abuses wherewith the same was in∣cumbered, (which begat a distaste and dislike of the thing it self with most men) was dully patient, and moderate at the conniving, and forbearance thereof, as loth to press its use too much upon squeasie stomachs, but onely to make it their Phy∣sick, that refused the same for their ordinary Diet: Yet seeing in these Solar dayes of ours, where most men pretend so much to illumination, as able to strip, and uncase every good thing from beneath the abuse thereof; those that are in place may be pleased to consider, if it be not time to work upon our consciences, and take it further to thought, if the abusing of our selves through want of confession, exceed not those abuses wherewith it was formerly beset. It belongeth onely to me freely, and with the conscience of a Divine to examine, upon what necessity Confession standeth,* 1.555 and how far it may con∣cern us.

And the better to come by that, we shall arrest our selves awhile upon such discourses, as judicious Writers have left con∣cerning necessity, and the several kinds thereof, that we may see our way before us; and though I plunge my self into the depth of Questions,* 1.556 yet my scope being to enquire after truth, my hope is (God being my Pilot, and his Word my Compass) to arrive safely in the Haven.

Saint Bernard in that excellent Treatise of his of Precept, and Dispensation, sets his whole discourse upon a threefold ne∣cessity; 1. stable; 2. inviolable; 3. incommutable. That is said with him to be stable and firm, which may not be abrogated by any,* 1.557 but by the Dispensers of the Mysteries of God; such are authentick Canons, and Ecclesiastical institutes; which because decreed from holy men, that had power & authority from God so to do, cannot be antiquated but by men of like place and authority. Instituted they were, not

as if the Church could not be without them,* 1.558 but because they apprehended she could not do so well without them; the end whereof was the preservation of peace and charity; and the rule for continuance is, whilest they make and fight for charity, they are to abide in full force: Nor are they to be antiquated, but by men endowed with equal authority at the least, to the first Enactors; nor except they be found to make, and march against charity;* 1.559 and then it is but meet for charity to revoke that constitution, which for Charities sake was ordained. Other∣wise where no necessity is (saith Leo) by no means may the institutions of ho∣ly Fathers be violated. And this the Father stiles vix immutabile,* 1.560 hardly to be changed; for they onely can do it that are in place, and that by a provi∣dent dispensation. The second kind of [ 2] Necessity he termeth inviolable;* 1.561 which is not delivered from man, but promulgated from God, and never to be altered but by God himself. Such are the Precepts of the second Table, wherewithall no mortal man may dispense, but God may and can when he please; as with the Hebrews, to spoil the Egyptians in borrowing, and not restoring;* 1.562 although Clemens Alexan∣drinus justifies their doings herein, as but exacting from the Egy∣ptians what duly belonged unto them; viz. the detained wages of a tedious servitude. Thus Sampson pulled down the house upon his own, and the Philistines head: of such attempts Saint Ber∣nards rule is, If holy men break forth into acts contrary to Gods law,* 1.563 either we must confess they sin∣ned as men, or believe they received special direction from God as Prophets. And this necessity is

almost unchangeable,* 1.564 because this is the change of the Lords right hand onely. [ 3] The third is immutable, so ratified upon divine and eternal reason,* 1.565 that God himself cannot alter the same, as implying contradiction. Of this nature are the contents of the Lords Sermon in the Mount; and whatso∣ever precepts of charity, humility, meekness, &c. are extant in holy writ; which bind all p rsons, and at all times, and upon the greatest hazard. And this law truly is, (what was vainly said of the Medes and Persians) that cannot be altered, and is unchange∣able altogether.* 1.566 These ground works being laid, let us briefly make the application. I say then, that no Divine hath ever arrogated th••s last, and incommutable necessi••y unto auricular Confession, as a duty of that worth, and so requisite, as God himself could not dispense with it, or be able to save without it. There is not so great necessity there∣of,* 1.567 as of Baptisme; Yet is it certain (saith Bellarmine) that God is able to justifie men without any Sacraments at all, and hereof there is no controver∣sie. Away then with that necessity which is ex natura rei, as if confession were such in it self, that God could not do withall without it. And for the first necessity, as a matter of Canonical institution imposed by the Church, no Divine, (except al∣together a stranger to antiqu••ty) will deny. Let it then go for a 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 au∣thority 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;* 1.568 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 Pre∣cepts [ 1] we are not scrupulous to enquire after the Cause, or Rea∣son 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.* 1.569 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 Delin∣quent to be particular; but if the Conscience cannot be paci∣fied except the pungitive sin be discovered, in that case we re∣quire 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 dis∣covered to the Priest in termes absolute, without further cir∣cumstance; 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 whe∣ther 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.

[ 2] The second branch is necessitas medii. And we are to judge of that necessity by the end; for no mean can be of greater ne∣cessity 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 ap∣ply, remission of sins is the end a Penitent proposeth to himself, which to compass, we say that confession to a Priest is not of ab∣solute 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 hypo∣thetical, in some cases of Conscience to be instanced hereafter: for sin in no case may be remitted without God, in many with∣out man. But if we take confession as a medium utile, in that sense we shall ever approve thereof, although we resolve con∣fession in it self not to be of absolute necessity for all, but a pre∣cept 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 im∣posed upon all persons without discretion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 be∣longing of soveraign virtue and necessary use; but as a condi∣tion supposed for the acquiring of some necessary good,* 1.570 viz. forgive∣ness 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 conse∣quence; and so far to be urged as we

shall find it a cause to promote the same; and further we neither require nor urge it. And amiss it cannot be that shall promove so good an end; nor superfluous that ad∣vanceth such a purpose, nor a heavy burden that brings so hap∣py a benefit.

SECT. III.

The Contents.

Scrupulous enumeration of all sins decreed in late Coun∣cils. Circumstances aggravating, and altering the property of sin, Mill-stones to plain-people. Anxious inquisition into each sin, with every circumstance a per∣plexed piece. Particular reckonings for every sin a heavy load to the Conscience, and without express warranty from God, implying difficulty, and impossi∣bility, and tending to desperation. No urgent neces∣sity to be so superstitious in casting up of all sins, and the circumstantial tailes thereof. Romish closets of Con∣fession seminaries of sin, and uncleanness. Venial and reserved sins exempted by Rome from the ears of or∣dinary 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 for∣sooth all, and every sin committed after Baptisme, together

with every aggravating circumstance following every sin be to be laid at the Priests feet; and whether such an institution of such a Confession comprising all sins, together with their re∣markeable circumstances to be spread before the Priest upon necessity of salvation, be not certa Crux, a torture and snare unto the conscience, and the practice hereof render the Con∣science more perplexed, than the sin it self. We shall do well herein to see what the Church of Rome holdeth, and what load she laieth upon her proselytes, and under what pretences. The La∣teran Council, where their Confession first came abroad,* 1.571 decreed all sins to be confessed faithfully at least once a year unto their own Priest. The Flo∣rentine Council prescribes a sinner to confess wholly all such sins as he remem∣breth to his Priest,* 1.572 as loth to charge him with more than he bears in mind; and if such time be given as once a year, and of such sins as occur to the memory; it may well be doubted, that with many sinners but few remain upon the me∣mory at the years end, to be rehearsed before the Priest. And if all sins are so much to be stood upon in Confession, it is much to be marvelled that these Councils should trust so fraile a me∣mory as a sinners is, especially with such records as he takes no pleasure to preserve, and that for so long a space; and be so strict for the account, and so loose for the time, where many a parti∣cular may be obliterated and defaced. The Fathers at Trent de∣cree no less, viz. That all and every sin must be repeated in Confession;* 1.573 that di∣ligent and narrow search must be made into the Conscience, especially after those secret sins that are against the two last commandments (they mean the last it self) of the Decalogue, as woun∣ding the soul ofttimes more dangerous∣ly, than such that are openly commit∣ted; that all persons be studious in ma∣king confession of those sins which

occurre unto their memory; assuring all those that do otherwise, and sciently keep in any sin, to look for no remission from Gods goodness at the Priests hand. Here the memory must be help'd with dili∣gent disquisition and study to sift after not actual sins alone, but the most retired offences of the heart, as many times im∣plying greatest danger, or else no pardon may be expected either from God, or from the Priest; what breast will not be disquieted with this scrupulous command, and not terrified at this fearful penalty? I have searched, but fear me not narrow∣ly enough; have been studious to remember, but not so care∣ful as I ought; have look'd into my heart, but perceive that's a depth not to be fathomed; would gladly know what secret sins lurke there, but find it so deceitful above all things that who can know it? Thus the Conscientious Penitent distrusts his confession not to be completely made, and can never thereby assure him∣self of Priestly absolution. That Council yet proceeds, and commands all circumstances altering the nature of the sin to be unfolded also.* 1.574 Nor doth their Catechisme set out by Papall authority differ from their Council, which teacheth,* 1.575 All and singular deadly sins to be numbred up, although they lie hid never so closely; of which kind are those that are forbid∣den in the two last commandments of the law; for it often happeneth, that such as they wound the soul more, then those which men are wont to commit in the open view; and not sins alone, but the circumstances thereof must be brought with∣in Confession. Not onely sins of weight themselves,* 1.576 but such things al∣so which severally beset them, and greatly increase, or diminish the ini∣quity thereof; for some circumstances are so material; that from them alone is collected the deadliness of the offence. And the sharp and severe penalty for the omitting thereof is

laid down in that Chatechisme thus;* 1.577 If any willingly pretermit, and pass over to confess any of the sins, or cir∣cumstances thereunto belonging as he ought, & so confess but a part, and par∣cel thereof; he shall be so far from rea∣ping any benefit under colour of such confession, as to ingage himself to a further sin. Here comes in that intolerable burden, and hard yoke, the remembrance whereof makes tender and bleeding consciences to tremble; that upon the omission of any sin, or circumstantial rag thereof (and tend••r consciences will ever suspect they have done it wittingly) after all their pains in remembring, grief in reciting, and shame in discovering their other faults, are so far from landing in the quiet haven of ab∣solution after many tempests sustained, as they are imbarqu'd to a further danger, and depart worse sinners than they came; besides the discomfort in drawing a particular catalogue of all sins, when we have work enough to be eased of those which lie heavy at the heart.

I said how the Masters at Trent decreed such circumstances of sin to be unfolded, which changed the kind; and their mean∣ing is further to be unfolded, that their cut-throat doctrine may be more manifest. There are two sorts of circumstances,* 1.578 1. dimi∣nishing, and 2. aggravating the of∣fence; and these latter are again two-fold, 1. either which change the spe∣cies 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.* 1.579 Now their rules herein are these; 1. Circumstances abating the sin from mortal to venial, are to be expressed. 2. Circumstances diminishing the sin, yet leaving the same

to be mortal, are not so much to be stood upon in confession. 3. Circumstances adding new malice, and changin•• 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 pow∣der? 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 Bi∣shop Fisher) had wittingly concealed the least mortal sin that came into their mind at the instant of Confession,* 1.580 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 hypocrisie. Great grace is conferred no doubt by this noble Sacrament, environ'd with so many scru∣ples 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 Carni∣ficina cruentissima,* 1.581 wherewithal popish shavelings have tortured so many con∣sciences by the discussions and confes∣sions of all and singular offences; impo∣sing importable burdens upon men through their tyranny, without any jod, or particle of holy Scripture.* 1.582 And a Reverend Prelate of our own, (these tyrannous abuses considered) to cen∣sure Romish confession for the necessity,

and perplexity of circumstances, the rack of the Conscience; for and he formes of interrogatories therein adminstred, the bait bawd of voluptuousn sse; and for silencing of future sins, the den and seal of prodigious treasons. Thus he; and how sharp so∣ever this censure be, sad experience justifies the truth hereof; and a no less Reverend, and learned personage to stile this par∣ticular and circumstantial enumeration of sins, that Engine whereby the Priests of Rome have lift up themselves into that heighth of d••minee••ing,* 1.583 and tyrannizing over mens consciences, 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 judg∣ments? than Rome in her confession, let a moderate man, an Angel, that fled through the midst of heaven, leaving the Reformed Church above him,* 1.584 and the Roman below, Cassander speak; Whereas the Authors of the Au∣gustane Confession add, that an enu∣meration of all sins is not so necessary, in some sense it is well; namely, if un∣known 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 diligently weighed, and are reveal∣ed, as spiritual wounds to a spiritual Physician, there can be no question but that it ought to be retained. Hereunto may be ad∣ded,* 1.585 B. Rhenanus, 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.

* 1.586Our exceptions against the same follow; and first we chal∣lenge 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 covenant of Grace more precise, then the first of works, it being possible alike to perform all the pre∣cepts of the Law, and circumstances thereof, as distinctly to confess all our sins, and the circumstances. Moreover, who can well endure such hard load to be laid upon the Conscience, and so sorely pressed without special warranty from Gods word? Luther charged the Pope with this tyrannical imposi∣tion, without any shadow of autho∣rity from holy writ.* 1.587 Bishop Fisher confesseth the charge in part to be true, if Leo X. then Pope had been the first bringer in thereof; but he dischargeth him, and laieth it upon the most ancient, learned and holiest Authors, and that not without testimo∣nies from the Scripture. That Prelate saith it, but he or some for him must shew it, else his assertion will prove a scandall to those ancient and learned worthies. Tam apertissime tradita, a thing so evident, and we so blind that cannot see it? sure too much transparency of light hath dazled us. We would gladly know for our reverence to ancient learning where not onely any, but any one of those Ancients have delivered, that all sins with their circumstances are upon pain of salvation to be distinctly confessed to a Priest, and that by express order from the Word of God. This doctrine of the Church of Rome is sans parallel to any passage of Scripture, or testimony of any Father. Bellarmine (its a chance else) would have lighted upon those ancient Records, if any such had been extant; who of the old Councils saith thus; The testimonies of the Councils which we all age,* 1.588 although they do not clearly con∣tain confession to be of divine right; nevertheless they contain an ancient custome, and oftt••mes shew the neces∣sity of confessing unto a Priest. The contents of this testimony can afford but small comfort; and

for the Fathers the same man saith thus; Although the Fathers say not in express words, Confession of all sins to be necessary by divine right,* 1.589 so neither do they say in express words that confession of all sins is not necessary by divine right. 'Tis true he saith these words of such Fathers as are produced by Chemnitius, (which are in effect all that are alleaged by himself, as by collation may ap∣pear.) And a negative proof from authority will be thought too slack to prove a positive doctrine; and in Schools too weak an argument; Confession is necessary by divine Law, because the Fathers say not to the contrary. Affirmative conclusions urged de fide, and upon the extremest penalty, must be deduced from positive and clear testimonies, else their credit may be wor∣thily suspected; and how defective this particular is in proofs, I appeal to all Pontificious Writers, and indifferent Readers; yea, Canus confesseth that this con∣clusion,* 1.590 viz. for the confessing of every particular sin, cannot be found out by any Mathematical demonstration; but faith being supposed, such arguments must be trusted unto, which prove it convenient so to be. How comes it then to pass that this point is concluded to be necessary, where the arguments it stands upon prove it onely convenient? and why should that be exposed to be performed upon utmost peril, which is at the most but proba∣bly confirmed? Precise Conclusions de fide must rest upon sure foundations, and where salvation, and damnation is set upon the head of any precept, the same must be evidenced with a constat quod erat demonstrandum, as certainly as any Math••ma∣tical demonstration.

* 1.591Our second exception is the impossibility in rendring so exact an account of every sin, with the appendix of several circum∣stances. That Law is rejected as Tyrannical, or foolish, that injoyneth impossibilities. It is impiety to affirme the precepts of

the holy Spirit to be impossible, saith great Basil. To confess alwayes before we come to the Communion,* 1.592 is ofttimes (saith the learned Bi∣shop now of Norwich) a matter of impossibility to do; even impossible to do with particular enumeration of each sin, and special circum∣stance in each sin. Aquinas, and Scotus, (saith Beatus Rhenanus) two,* 1.593 and too subtile disputants, have brought con∣fession to such a pass at this day, that John Geiller, a grave and holy Di∣vine, often testified unto his friends, that according to their rigid observan∣ces it is impossible to make Confession. So by these mens inventions, and curious injunctions (to say no more) that which was at first an ease to relieve, is now become a snare to intrap the conscience. Ignorant and importunate Physicians (saith Cassander) casting snares upon the peoples consciences,* 1.594 which they ought to unwrap, and set at liberty. And so it must needs be, for our sins are as numberless as the sands; and though we should be as exact computists as Clavius was who hath cast up into one summe how many graines of sands will fill up the vast concave betwixt earth and heaven, we may be out in our account of sin: We must not (saith Canus) put them that sin often to their Arithmetick,* 1.595 to bring in an exact number of their of∣fences. It is an harsh, but true propo∣sition, that it is scarce possible for those which confess but once a year, to recount the true number of their offences. To this end David prayed as well to number his sins, as his dayes, and was (I suppose) as scrupulous to confess, and lament them, as any of our Roman Penitents; yet he cries out,* 1.596 Who can understand his errors? cleanse me from my secret sins; and again, My ini∣quities are gone over my head,* 1.597 as a burden they are too heavy for me. Now truly he well understood how great a depth of sins there is, how many strange countenances and shapes they resemble; how

many heads they lift up; and how great a traine, and long tail of circumstances this Hydra draweth after it. Therefore he busieth not himself in drawing an Inventory of each several sin; but cries out of the depth unto the Lord, that the waters have entred into his soul; that his sins are too heavy; that there is no health in his bones, nor rest in his conscience: and in such termes spreads his sins before the Lord by better expressions than in any Me∣thod or formes of Confession, (and thereof are diverse) set forth by our New Masters. I must not forget that Popish wri∣ters streitned with the pressure of this reason, remit something of the rigour, and exact no further account than of such sins occurring unto the memory,* 1.598 and seriously called to mind at the time of Confession; and how poor a remnant this is, to the sands of the Sea, and how small a gleaning after so great a harvest; that handful reserved for that time maketh manifest. Confess all and every sin is the precept; that is, such onely as you can remember, is the exception; a gentle glosse for a severe law: and as the injunction it self is too rigorous, so the limitation is too ridiculous. The Graecian Dame defiled by the Deacon in Sozomen, confessed her sin 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.599 which I read rather distinctly than partially; and so used by Clemens Alexandrinus, viz. the doctrine of Christ de∣duceth providence unto things in singular; yet a distinct confes∣sion of sin differeth from a distinct confession of all sins, and a sinner may be particular in some, though not singular in all of∣fences, a matter (as we said) of impossibility.

* 1.600Our third exception, that to oblige the conscience to con∣fess every sin with the pertinent circumstance is a doctrine of de∣speration; for confess I must all my sins, else look for no comfort from Gods hands, and the Priests. Now what soul can tell he hath told all his sins? Thou wilt say, tell all thou art able, do thy best endeavour to lay open all, and then though some are left out, thou art discharged. I do my best, and part my sins into branches,* 1.601 fractions, atomes; I weigh the nature, and ex∣tent thereof; I put thereunto every material circumstance; I lanch forth into the depth of my lewd life, and having nothing before but the open air, and vast sea, no haven, no station,

and the further I enter into this Labyrinth, the more I lose my self; and the more diligent I am to number sins, the more numberless I find them; and after all my travel in this disquisition,* 1.602 my conscience is not quieted, my Audit is not perfect, therefore much suspect I shall not have my quietus est at the Priests hands; such thoughts as these must needs present themselves to that soul whose conscience is kept awake. Furthermore it is required of all penitents to use such diligence,* 1.603 to keep their sins in memory against the times of Confession, as usually they do about such im∣portant affaires as otherwise much concern them; and here arise new doubts, and discontent, in the mind, whereby a Penitent is jealou•• he hath not done his devoire, especially when he calls to mind, what diligence he hath shewed in accomplishing secu∣lar ends, how careful he is in the things of this life; studious of his preferment, watchful to prevent dangers, painful to aug∣ment his store, provident in laying up for his posterity; all which matched with the diligence he hath used on this behalf, what restless perturbations ensue? herein I took not time enough, I used not industry enough, I let slip many sins through negligence, and forgat more through my carelesness; and shall such negligent forgetfulness be excused? I said above what Beatus Rhenanus related from a Divine of much experience, concerning the impossibility of confession; let us hear him fur∣ther about the perplexity, and torture thereof. Many religious Carthusians and Franciscans were very conversant with him,* 1.604 from them he perceived with what torments well-disposed people were afflicted about con∣fession, which scruples (as it seemed unto them) th••y could not satisfie; the like complaint did the(a) 1.605 Vestal Vir∣gins

and Votaries make unto him, whereupon he was moved to publish a Treatise in the German tongue, which he entituled, VON BEICHTUNAH, that is, the disease of Confession, than which those that were visited with the same, confessed none to be more grievous. There was a certain Carthusian, all long of confes∣sion, which by reason of the unexplicable violence of circumstances appeared to him as imperfect, (although he did his best endeavour to perfect the same all he could) who was driven to that wretched exi∣gence, as to despair of salvation, and contrive his own death by af∣famishment; such distressed persons he was pleased to relieve in that Treatise. A sight whereof I have much desired, but could not yet compass, and therefore have put down this testimony more at length than otherwise I would. And not in the judg∣ment of this Divine alone, but of their greatest Angelical Do∣ctor, this superstitious, and circumstantial relation of each sin hath produced such sad and desperate events; For as Navarr that great Casuist witnesseth; Aqui∣nas himself seemed sensible of these wringings and tortures of circumstan∣ces;* 1.606 and reputed that Confession more conformable for an innocent breast, where Christ abideth, which is made with a quiet mind, and good intention, than that which proceedeth from a scrupulous and unquiet heart. Insomuch that Divines of best account in that side have greatly disliked these squeezing, and writhing interrogatories, serving for no other end but to fish and angle after secrets, neither ne∣cessary nor fit to come abroad; and condemn those late Summists that prescribe the form thereof;* 1.607 wishing their Treatises to be be∣stowed otherwise than in L••braries, as se••ving forsooth to deliver the art, and method of a business which skills not much— and de∣sire that honest hearts may not b•• defrauded of due comfort; lest the tyrannie and torture of Conscience prevail too much, and as much hurt be done by such severity, as by licentiousness; and advise, that moderation herein be shewn.

The Cardinal pressed with the weight of this argument, finds no ease but by retorting the same upon those heads that brought it; thus: If enumeration of all sins be imp••ssible before men,* 1.608 then it is so also before God; and Protestants require sinners to confess unto God whatsoever sins they know, or remember, and Papists require no more in auricular confession, both then must lie open to like exceptions: if it be said that special Confession made before man is impossible, so is that before God also; if this a torture, then that also; if this lead to desperation, then that likewise. Thus the Jesuit glories to have wounded us with our own weapon. But it will not so easily be wrung from us; for we reply; first, God requireth [ 1] not so strict an account at our hands as the Priest doth, neither inflicteth so strait a charge upon the Conscience as the Pop••sh law. God rested satisfied, and the Publican remaineth justi∣fied upon that g••neral confession, and supplication,* 1.609 O God be merciful to me a sinner. 2. Again, in making confession to [ 2] God, the Lord may bring our sins to remembrance,* 1.610 I will set them in order before th••e; which the Priest cannot do. 3. Further∣more, [ 3] God searcheth the heart, which the Priest cannot enter into; hears the desires thereof, which the Priest cannot; and understands the voice of our weeping, which the Priest is igno∣rant of; and tears are a Penitents best Interpreter; more pro∣fitable are the prayers sighed forth in tears, than uttered in words;* 1.611 our speech may fail in expression, but te••rs never fail. Our speech ofttimes doth not fully open our case, but tears ever open our affections fully. Ambros. If then a Penitent have a better dialect spread∣ing his sins better before God, than if he spake with the tongue of men and Ang••ls; and such a dialect which neither Men nor Angels understand but God himself, viz. the voice of weeping; the argument must return in full force, and there remain, till the Priest hath learn'd this language, and be able to search the

heart likewise. Consider then if the performance of this task was not well reckoned amongst the knotty pieces of Christian Religion, by one that was no enemy thereu••to, a late Sorbo∣nist. There are in Christianity three things very difficult to be practised;* 1.612 that is to say, 1. to pass this life with∣out committing any venial sin; 2. to love en••mies with the heart and affe∣ction; 3. and to confess all sins unto a Pri••st. Point me out the man that hath performed these more than Herculean labours, and he shall be the tantum non, and onely Paramount above the rank of old Adams off-spring.

[ 4] Our fourth exception; That this Charge is imposed upon the Conscience without any urgent necessity,* 1.613 for what neces∣sary cause or good, can be here imagined; if remission of sins? It hath been proved already that God forgives many sins Priests never hear of; if because God hath appointed so? we must take his word, and not the Roman Church for divine institutions, and it must be shewed where God willeth, that the Priest should stand upon so strict a reckoning; we have the word of a King to the contrary: In the sacred Scri∣ptures it no where occurreth (saith our late dread Sovereign King James) that any such necessity is impos d upon us,* 1.614 that upon pain of eternal death, we must make known unto the Priest the most secret sins we commit; for if thou conceal the least evil thought, all this labour beside is but lost, and cast away. To what pupose serves it then?* 1.615 J••nsenius yieldeth a reason, that such a particular draught of conf••ssion is not nec••ssarily previous to remission of sins; and par∣don may be afforded without it; to what end drives it then? marry, there is a business called satisfaction, which the Priest

looks after, and the Penitent must undergo, as the master-piece in popish penance; and that cannot rightly be prescribed,* 1.616 except the sinner be particular. It is exacted then (ac∣cording to Canus also) that the Priest may be made acquainted with each sin, to measure out condign satisfaction in the Lords stead. Such an end may be made betwixt man and man; but neither men, nor Angels are able to allot, or being allotted to make condign sa∣tisfaction for the least offence against God; except his dearest Son, whose merits were of infinite value; which God hath accepted, therefore at our hands looks for no such mattter. None so poor but he may pay what he oweth unto God,* 1.617 unless he w••lfully im∣poverisheth himself; although he hath not what to sell, he hath wherewith to pay; prayers, tea••s, fasting, are the riches of Gods debtor— for the Lord exacts not wealth, but faith, saith Ambrose. Such is the debt Heaven requireth to be paid; and with the Lord thereof repen∣tance it self is the best restitution. Let us render our selves unto God that hea∣leth us, giving him a reward;* 1.618 but what? to repent with a sincere heart, saith Clemens of Rome. But to pro∣ceed, let it be granted that man could pacifie, and right a wronged Deity, and that the Priest were to deal satisfaction to every sin as he should think fit. It would trouble all the Priests in the world to make up the measure of contrition answerable to the sin, to make the sorrow, and the offence to meet, and weigh equally with satisfaction in the scales of justice; all which doings could never satisfie a wound∣ed Conscience. Canus therefore bethinking with himself to how small purpose sinners are required to be so particular,* 1.619 lay∣eth down this for a Maxime, that such, and so much notice of sin sufficeth to a Ghostly Father, as may attain unto the end of confes∣sion,

be it counsel, remedy or wholesome revenge: Now in all and every sin he needs not be consulted withall as an Advoca••e, or prescr••be the remedy as a Physician, or injoyn the mulct as a Judge, and accordingly frames his conclusions; viz. No man is tied to use his utmost ski•• to preserve in memory the sins that he hath d••ne,* 1.620 as to omit none at the time of sh ift; which he willeth to be imbraced, l••st the yoke of Christ become uneasie, and to men importable;* 1.621 and the Ger∣mans have just cause of complaint against the Schoolmen, how by their subtilty confession is brought to such a pass as impossible to be performed. Nor can we constraine any to do their best indeavour herein, except we compell them in flagrante crimine while the sin is hot, to set down the same in writing. And what shall the unlearned do, how shall poor Coun∣trey men help their memory?* 1.622 sure∣ly we must injoyn them to confess a hundred times in the year, else not the hundredth part of their sins will be thought on at the years end; therefore mediocris diligentia, a moderate diligence, and such as conscientious men, and fearing God use in other pious exercises, shall here suffice. And Ghostly Fathers ought to forbear vex∣ing of their penitents by interrogating them punctually,* 1.623 about the number of their offences, with such anxious, and childish superstition causing them to lie, or at least to tell an un∣truth. This Frier would never have connived so far, if the performance of this Romish practice had been so precisely ne∣cessary; or if he had not espied extreme difficulties, or rather impossibilities to perform the same, and by consequence the restless tortures that gnaw upon the Conscience for failing therein. And all this for good purposes superfluous, and for in∣direct ends onely necessary,

Our fifth exception that Confessors under pretence of extra∣cting [ 5] of sins in particular,* 1.624 administer such interrogatories to Penitents, that over-whelme the modester sort with shame, and instruct the worser sort with a more ample knowledge of doing mischief. Read their formes of Questioning in Summa Ange∣lica, and other Summists,* 1.625 and consider if thereby many an unheard-of sin be not taught, many smothered offences blown abroad, and if the way to offend, the opportunity, the delight, the baits, together with the several temptations and induce∣ments to sin be not therein detected; so that this Method, and Art of confessing is rather a Method, and Art of sinning;* 1.626 Confession it self become a Stews, and the Priest a Pan∣der to fl••shly lusts. Let their Inter∣rogatories be perused, which referre to the VII. Commandment, of un∣cleanness, nocturnal pollution, Incest, Sodomy, whereby their Confessors grope after unnatural lusts, and become not Confessores, but contaminatores,* 1.627 as one of their own Order spea∣keth, proposing such Questions, which to do is contra natu∣ram, and to relate, contra reverentiam naturae; as a learned Lawyer spake in a late unfortunate Earls case. These Ghostly Fathers, of••times grievously offending in pleasing themselves with such ob∣scene Questions,* 1.628 contriving them up∣on set purpose for their d••light and pa∣stime. Such formes of confession you may swear altogether different from the ancient Penitenti∣al Canons, by whose directions the spiritual Fathers of the last so••••••ty looking a-squint upon the desires of the flesh, inquire af ••r the diffe••ence of sins obscene, and be••stly matters,* 1.629 which cannot be men∣tioned without blushing in the Exami∣nat, (whose ears tingle at the hearing of unknown lusts, and uncleanness) and not without the titillation of a dis∣honest appetite in the Examiner himself that moveth them. Oh times that

such filthy communication not once named amongst the Hea∣then, 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 Confes∣sion 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 oc∣casioned, when the most holy pretences are the most fowly pro∣faned. Good reason had Canus to tax such Confessors, who by their foolish interrogatories bec••me scandalous to their Penitents,* 1.630 so far, as to teach them to sin; and withall confidently to reprove these summes of Confessions, stuffed with Questions of that na∣ture, 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 fo••m of confessing, but (as I suppose) of sinning.

[ 6] Our last exception against this Specifique enumeration of every sin in Confession,* 1.631 is derived from a practice of theirs, in exempting of Venial sins, and reserved cases from the ordinary and parochial Ghostly Father.* 1.632 Those as superflu∣ous, and scarce worthy of a Priests skill, and notice; these as too hai∣nous, and desperate diseases exceed∣ing his skill,* 1.633 therefore reserved for Physicians of higher place, and pow∣er; and in such cases every simple Priest is inhibited to proceed; but to send corpus cum causa to such Pe∣nitentiaries, 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 dis∣pensations be in these sins and cases of validity, it will follow that the precise enumeration of all sins is but a Church ordi∣nance, 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 Dilemm••. 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,* 1.634 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 in∣gage 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 ac∣knowledge great distinctions betwixt sin, and sin, and punish¦ments proportionable; 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,* 1.635 therefore may be punished in the st ictness of his righteous judgement; yea with utter anni••ilation, 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 offence in the world. Again, if all Spiritual wounds must pass thorough the Priests hands of necessity for curation, then venial sins also; for though th••y are not vulnera lethifera with the Cardinal,* 1.636 yet they are plagae leves, which slighted by neglect thereof may prove deadly; a ship leaking at a little flaw may indanger drow∣ning: The want of one naile,* 1.637 (as the French Proverb is) may cause the loss of shooe, horse, and horseman, for great weights many times hang upon small wires, and however some Roman controversie-men put off venial fin from Confession as in it self not mortal but venial: Bishop Fisher dares not like of

that avoidance,* 1.638 but professeth his consent herein with Luther; That venial sin is onely venial from the mer∣cy of God; and in that respect may all other sins be venial too as capable of Divine mercy: So venial sin hath no prero∣gative 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, te∣dious 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 Egyp••ian servitude. And while the matter was proposed and scan'd at Trent,* 1.639 the Divines of Lo∣vain objected, that it was not a point of evident verity, mentioned not by one of the Fathers; that Du••and, Gerson, and Caj••tan affirmed not sins, but cen∣sures to be res••rved for Papal Judica∣ture. The Divines of Colen added, how none of the ancient Writers men∣tioned 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, v••z the great••st, and the least offences; I see no reason but that we may use the like liberty,* 1.640 but upon far more likely, and better reasons. I shall con∣clude these exceptions with the say∣ing 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 consci••nces, or sure comfort for bro∣ken 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 M••ore 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,* 1.641 coming into those parts, and both being in the Church about their Priest∣ly 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 stop∣ped (it seemeth) at her concealed sin, and was no sooner ab∣solved 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 pro∣ceeding onwards in their journey, the one told unto the other what he saw: The Penitenti••ry guessed that the wo∣man had kept back some sin in Confession;* 1.642 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 vali∣dity; 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 commit∣ted 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,* 1.643 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,* 1.644 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 con∣firmed at one blow, 1. necessity to confess every sin, 2. worship∣ing 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,* 1.645 and became an earnest suiter to that Con∣fessor to become a mean for mercy for him; but whether Saint Martin took that course with that Prince, as the blessed Virgin did with her penitent, to send him back after death to be shriven by a Priest, or tendred his confession unto God and there pro∣cured absolution, the Author hath not expressed. Such stories as these were thought meet for the vulgar to ruminate on; yea the Pulpits sounded therewith, many Historians (saith Canus) have been content to think how by the true law of history,* 1.646 they might record such things as the people thought to be true, not considering the injury done unto the Church, as if Saints lives were not sufficiently related, except their actions were set out with fained miracle, and revelations.

In what credit such Fables were, the vulgar best know; But in truth it was late in the world before men were called to so strict a reckoning. In the former dayes either recourse was made to God onely, or a general confession before the Church,

or a special discovery of such sins which made such a combusti∣on in the sinners breast, as he could not quench alone, but (the fire all about his ears) must call for aid of his neighbours, and amongst them the Pri••sts, that are best able to abate those flames. Lighter sins, Quotidianae incursiones, as Tertullian calls them, Quotidian shakings are opened in the general confession of the Church; and 'tis not impossible for a Penitent faithful and sincere, to make his peace with God himself for sins that press more grievous. But in many sins and sinners it is found by often experience, that notwithstanding their private addres∣ses unto God, the wounded conscience will still pinch fearful∣ly, nor will the worm cease to gnaw. Then at such a time as this, when a sinner can find no ease at home, what should he do but use the best means he can to se k it abroad? I said it was long before this busie enumeration was injoyned: A general Confession, or an intimation of some speciall sins which lay in∣digested upon the Conscience, was chiefly required. Now if at any time such strictness were necessary, then at our last Audit, when we are in extremis, and in the shadow of death, and about to take our leaves of thi•• sinful world, and to make our peace with God whilest the last grains of sand are running in this glassie life. Yet as it appeareth in an ancient form of inter∣rogating sick persons, and ascribed to our Anselme, the Priests were not then so particular; the form it self is worthy to stand in this place, and is thus: The sick∣man languishing and at the p••int of death ought to be thus interrogated,* 1.647 and so to answer: Brother, doest thou re∣joyce that thou mayest die in the Chri∣stian faith? let him answer Yea. Q. Thou confessest that thou hast not liv d so well as thou oughtest? Ans.

Yea. Q Thou acknowledgest that thou hast lived so evil, as thou hast deserved eternal death? Ans. Yea. Q. Hast thou any purpose to a∣mend, if thou mayest have further space to li••••? ••ns. Yea. Q. Thou believest that Jesus Christ the Son of God was born of the glorious Virgin Mary? Ans. Yea. Thou believest that Jesus Christ the Son of God died for thee? Ans. Yea. Thou ar•• thankful un••o him for these benefits? Ans. Yea. Q. Thou believest that thou canst not be saved but by his death? Ans. Yea. This was all the Que∣stioning in those dayes thought fit to be used at the hour of death; which after some comfortable instructions how the sick∣man should behave himself in this last incounter; the conclusion is, Let him rehearse thrice, Into thy hands I commend my spirit, and the Clergie answering the same, he may safely, and peaceful∣ly depart. We see what kind of Confession then sufficed, and it was not the work of one age to bring the people to any other. Haymo complained that some in his dayes blushing to confess their sins unto the Priest,* 1.648 found out a witty occasion to forbear, saying it was sufficient for them that they did confess their sins un∣to God, if so be ••hey ceased from those sins for the time to come. Others would not be brought to that full measure as began then to be imposed, confessing, but not fully, their sins unto the Priest; as may be gathered from a Council held at Cavaillon in the dayes of Charles the great:* 1.649 Wherein though those Fathers were otherwise minded, and desire it to be amended, yet they inti∣mate that in their times it was questioned, whether men should confess unto God onely, or to the Priest also. And they themselves put this difference betwixt both these Confessions, that the one did properly serve for the cure, the other for dire∣ction, in what sort the repentance, and so the cure should be performed; their words ensue: Some say sins are to be confessed unto God alone,* 1.650 but others are of opinion th•••• they are to be confessed unto a Priest; both of which are p••rformed in the Church not wi••hout great fruit, so ve∣rily

as we confess our sins unto God, who is the forgiver thereof, and say with David, I acknowledge my sin unto thee, and my iniquity have I not hid; I said I will confess my sins unto the Lord, and thou forgavest the iniquity of my sin: and according to the institution of the Apostle, Let us confess our sins one to another, and pray one for another, that we may be saved: The confession therefore which is made unto God purgeth sins, and that which is made unto the Priest sheweth how they may be purged; For God the Author and bestower of salvation and health, ofttimes affords the same by the invisible administration of his own power, and many times by the operation of Physicians; where∣in those words are to be noted, that many sinnes are forgiven by God immediately, or by the invisible administration of his own power, and consequently need not be confessed unto any but God alone; and many again mediately by the operation of soul-Physicians, and therefore are to pass thorough their hands, and ears also; whence infer, that to Priests some sins, though not all, are to be confessed.

But what those some are is the point indeed:* 1.651 For if those some be left loosly, and at random indiscriminatim, they will hardly prove any, or none at all. The discerning of these sins must not hang alone upon the slender thread of a Lay-capacity, and the sinners own discretion; for we seldome make any pro∣spect upon our worser parts, and never but with partiality, turning the persp••ctive so upon our own sins, as to make them appear Atomes, and in less figures than they are; and so upon the sins of others, as to multiply, and dilate them; we are not then in this behalf wholly to be left unto our selves. Venerable B••de observeth, that amongst the di∣seased h••aled by Christ,* 1.652 onely the Le∣pers we••e s••nt by him to the Priests, because the Levitical Priesthood was a Type of his own; and inferreth, that such as were tainted with hereti∣call

pravity, gentile-Superstition, Ju∣daicall perfidiousness, or Schisme from the brothe••hood, and were by the grace of Christ del••vered thereof; should of necessity resort unto the Church, and make profession of the true tincture of faith newly imbraced. But other vi∣ces, as it were diseases, and as if of the members of the soul, and sense, the Lord healeth inwardly by h ms••lf in the Conscience, and understanding. Some sins then according to Bed are to be presented to the Church, and not all; and as Christ healed many that were diseased, and injoyn∣ed the Lepers onely to shew themselves unto the Priests; so he forgiveth many sinnes privately to the Conscience of the Peni∣tent, but some are reserved for the Pr ests cognizance. And in another place the same B••de would have us to confesse our daily and light sins one to another,* 1.653 but to o••en the un∣cleanness of the greater l••prosie unto the Priest. Herein the Case held in the course of publick Penance will somewhat guide us: for in the first and strictest dayes of the Church, there were three sins held incapable of mercy, but to be peccata ad mortem; of which Saint John speaketh, and directeth not to pray for;(a) 1.654 now where there is no place for prayer, there is no grace for par∣don; and these three were Idolatry, Murder, and Adultery. This cruel opinion lasted till Tertullians dayes, who either iro∣nica••••y. or hastily, thus writeth; The High Priest the Bishop of Bishops saith,* 1.655 I absolve those that hav done penance of fornication and adultery. O edict which none can justly commend! Ter∣tullian now a Montanist, sharply ta∣king up the dispenser of that relaxati∣on.* 1.656 By which Bishop if Christ be meant, a•• Junius, then the words are otherwise salved by that great Critick; or if the Pope, as Petavius,

then the dispensation must come from Z••phyrine. The next age waxed milder, not denying pardon, and yet not conferring absolution to the guilty of these crimes, were they never so pe∣nitent, and zealous thereof, no, not at the last gasp, and case of utmost extremity. It was old Serapions case, lapsed in per∣secution, who could never (though ever desirous,* 1.657 and promising a myri∣ad of times to wade through all the de∣grees of the Penitents) be admitted to communicate. Times were yet more gentle when Cyprian was; denying not but withall deferring absolution till the point of death, and then absolving the guilty of those offences. This practice shewed, that all sins were not equally capable of grace, and pardon, that in some the spot being fowler, and the guilt heavier, the justificati∣on was more difficult, and the expiation more laborious, which to assoil was at one time held by the Church to be impossible, and ever difficult to be loosed by the Ministerial key. Besides those sins, there were others in the next rank, which they cal∣led capital offenc••s, not in the sense of the Scho l D••vines,* 1.658 who make capit••l and mortal of equal latitude, and both which despoyls the sinner of the orna∣ment of Charity; but some more hey∣nous than ordinary, and which by name are expressed in the Canons, and decrees of Councils; and to which se∣veral and distinct penances were al∣lotted, and belonged. Other sins also there were of an inferi••ur alloy, and burthen, and of them the Peni∣tential Canons took no notice, saith their great Antiquary Peta∣vius. So then as of old, not all sins, but selected ones, were assign∣ed for publick exomolog••sis; 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 Reconcilia∣tion.

Moreover, we may learn by the Church-Censures what sins

properly appertain to Confession.* 1.659 God forbid (saith Beza) that the Church should fulminate her excom∣munication for every sin, or that pub∣lick testimony or repentance should from all persons be exacted, though in extre∣mity 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 eveni••g 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 ••e understood of such sins as are hainous, and scandalous to the Congregation. Hitherto Beza. The objection of Erastus was, All sins deserve excommunica∣tion, therefore the censure was to be served either upon all or none. Beza denies the consequ••nt, 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 pub∣lick acknowledgment of the Church; and as notorious, and scandalous, were onely liable to the Churches censure, and pe∣nance. 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 satisf••ction for sin; racking their Consciences to confess when they feel 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 immunditiae, with Bede,* 1.660 the unclean and more grievous leprosie; Omne quod remordet con∣scientiam, with Saint Bernard, every sin that biteth the Con∣science; 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,* 1.661 or is burdened with sin; so the Bishop of Duresme: Or in the case of perplexity for the quieting of men disturbed in their Consci∣ences, as the Bishop of Norwich: In all of which we are injoyn∣ed 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 th•• quieting of his conscience, as our sacred Liturgie admonisheth. Remember (good People) this Medicine is for your diseases; this Balme for your griefs, ad∣vancing your safety more, than shewing forth the Ministers pow∣er; 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,* 1.662 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 in∣to your gaping wounds. Despise not Gods ordinance, it is powerful, and to those that use it right, efficacious. Neglect not the benefit of the keys, for the Priest beareth them not in vain; slight not his Ministery, it is the word of Reconciliation. 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,* 1.663 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 ke••ps 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.* 1.664 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 Con∣fessions, and his authority for the same; Divided into two Sections.

ANd thus much for Confession of sin in the lips of the Penitent; proceed we now to speak of the Confessary, as it relates to his ears, who is to receive into his cu∣stody and discretion, the sad narration of a sinners life, and to promote the just designs and purposes the penitent aim••th at. Of great and necessary importance this practice must be, as much opposing our native pride, in turning the best side outward, and beautifying our external carriage, like the Pharisees clensing the outside of the platter; never taking notice, or at least ca••efu•• that others should not, of our inward corruption. Verily to subdue this inbred tumour, and natural

Typhon so far, as to lay aside shame, and to lay open our sins, to discover our offences, and to diminish our reputation, it must needs be the end is heavenly when worldly respects are thus troden under foot to accomplish the same. As when David strip'd himself into an Ephod,* 1.665 and danced before the Lord in the Ark, and was for the same derided by Michal, as shame∣fully uncovering himself in the ey••s of his handmaids, answ••red, It was b••fore the Lord, I will yet be more vile than thus, and will be b••se in mine own sig••t; and of the maid-servants w••ich thou hast spoken of, of them shall I be had in honour. So it is with a devout Penitent, for how ever he may by discovering himself thus, be exposed to the scoffs, and jeers of irreligious and profane Michals, yet he knoweth before whom he doth it, in the presence of the Lord, and that in so doing he shall be had in honour of the Lords servants, his Priests, therefore he resolveth vilior adhuc fiam, I w••ll become yet more vile than this; for with me to confess my sin is nothing so vile as to commit, and blush more entring into the stewes, than coming forth, ab••sing my s••lf in mine own sight to be∣come pretious in the Lords eyes.* 1.666 When therefore sin is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, compassing, and b setting the sinner ab••ut, beleagring his soul, & he fi••ds it not in his own p••wer to raise the siege, nor to explicate, and unfold himself from such ingagements, when the Conscience is insnared, and perplexed, and can find no peace at home. In such cases the sinner hath recourses unto the Over∣seers of his soul, for help, a••d ease, and freedome, as the na∣ture of his disease requ••reth; as to a 1. Ghostly Father indul∣gent to his Child••en, 2. as to a Physician careful of ••is P••tients, 3. as an Advocate and Counsellor able to direct, and protect his Clients; and lastly, but chiefly, as u••to the Priest, whose of∣fice is to grant absolution to the truly Pen••tent. So that to the wounded Conscience here is a M••dicine, to the perplexed coun∣sel to the dejected comfort, and to the distressed pardon. The sting of sin is lost by the power of absolution; the filth of sin is purged by the Laver of tears; the wages of sin struck off, by the Intercession of the great Advocate; the deceitfulness of sin d s••••v••red by this Counsellor, and the danger of sin prevented by the b••lme of mercy. A Physici••n is sought unto for heal••h,

and sometimes for remedy; A Lawyer for advice, and counsel; A friend for consolation; A good Priest is virtually all these, and somthing more; thy spiritual Physician against spiritual diseases, healing them by application of thy Saviours merits; and prescri∣bing rules for thy direction, and remedy against sin. Thy spiritual Advocate to counsel thy soul in such cases, & to plead thy cause before the supreme Judge; and which crowneth all, he is the Lords Steward, and Deputy in his name to reach forth unto thee pardon, and absolution. These, and such like to these are the motives, inducing a sinner to deposit his mind and heart to the Dispensers of the Mysteries of God, viz. 1. upon hope of Phy∣sick restaurative, and preservative, to heal his soul, and to continue the same in health; 2. of good advice, to demean and behave himself for future times; 3. and above all, upon the hope and comfort of absolution; these are his in∣ducements, and to be now treated of. And therein the last shall be first,* 1.667 as the chiefest, and choicest motive to confes∣sion of sin; namely the virtue and power of absolution inhe∣rent in the Priestly office, and Ministery: that saying of Ambrose being true, None can be truly penitent but upon hope of Pardon.

SECT. I.

The Contents.

The vulgarly disesteem of the power of absolution in the hand of Priests. Keys diverse; Of 1. Autho∣rity. 2. Excellency. 3. Ministery. The office of the Ministerial key in discerning, and defining. Ecclesiastical, and conscientious Consistories. The gift of Science in the Priest not properly the key, but the Guide. Absolution a judicial act. Magi∣strates Spiritual and Temporal, distinguished in their jurisdiction, and ends. Bonds of sin culpa∣ble, and for sin Penall. Satisfaction expiatory, vindictive. God forgiveth sins properly, and effe∣ctively. The Priest by way of application and notice, as also dispositively, qualifying by his function sin∣ners for the same, in which he proceedeth as a sub∣ordinate Cause both declaratively, and operatively. The Priority of binding, and loosing on earth to heaven in respect of the sensible apprehension in the Penitent, not of the purpose, and operation in God. Power of Absolution primitive in God, in his Mini∣sters derivative, and delegate. A Penitent absol∣ving himself by the finger of Gods spirit in what sense. The power of binding in the Church rather privative, than positive, and declarative onely.

IF the Priests and Ministers of the Gospel were not in Com∣mission to enquire, to hear, and to take some order about the sins of the people, their function were to as little purpose, and as little to be esteemed as the Lutins of the times account

it; (for as in the time of Galen they expressed weak-men under the title of Scholasticks,* 1.668 so are Priests entituled, by the Hot-spurs of this age as silly, and contemptible; meer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and John a Nokes.) Could men live without sin, or enter into hea∣ven with sin, or having sinned stand in need of no grace to amend, of no gift to repent, and in fear of no Deity to be re∣conciled; or were the wounds of sin so little, as to heal up of themselves, without any further plaister; or were there no law that there might be no transgression; or if a Law, with no great penalty to be inflicted upon the transgressors head: or if the penalty were great, yet the Law-giver of small power to inflict the same: there could be no great necessity to erect this Court of Conscience, the matter thereof no great consequent, and the Censures, viz. rete••tion, and remission of sins of no great importance, and sinners discharged of further suit, and service. And the Priests might do well with Gallio, to care for none of these things; and do drive the attenders from these judg∣ment seats. But if no disease be more deadly than sin, and no law hath so powerful an avenger as God: it will follow no or∣dinance to be more acceptable, and necessary, than that which reconciles the lost favour of God unto the transgressors of his laws. Thou then whosoever thou art that disesteem••st the power of God in the Ministery of his Priests, be first without sin before thou cast the first stone against it; and except thou beest exempted from common infirmities, v••lifie not these Phy∣sicians. It is not the least of Satans subtilties to weaken this ordinance in many mens estimations, as no useful institution of God, but an usurpation of the Prelates; serving more to esta∣blish their tyrannie over the peoples consciences, than to quiet and pacifie them; and as the Priests are too supercilious to pre∣scribe, so the people may be too superstitious to observe: thus the Serpent by degrees hath brought this laudable practice first out of credit, and next out of use for the most part; and so highly that by many transported with impudence, the Priest is questioned as Moses was by the Hebrew;* 1.669 Quis te con∣stituit Judicem? Who hath made thee a P••ince, and Judge over us? though his intents be onely to part the fray betw••xt God and the sinner, and set them at peace, as Moses betwixt his

countrey-men. And as Korah and his complices said to Mose•• and Aaron, Ye take too much upon you,* 1.670 seeing all the congregation is holy, and the Lord amongst them, So is the Ecclesiastical Hie∣rarchy traduced by our modern Schismaticks for Ʋsurpation,* 1.671 for Tyrannie, for Lording it over Gods inheritance. Are not all the Brethren Saints, why do you Prelates then lift up your selves above them? Saints let them be, is there not principality amongst Saints as well as amongst Devils? But, are not all Gods people a royal Priesthood? why do you Priests arrogate unto you any prerogative above your fellows? to such tender ears the very name of absolution is odious, and the keys themselves disliked because born cross-wise at Rome; lest therefore such Monsieurs les Greffiers question us, as the Scribes did our Sa∣viour; By what authority doest thou these things? We will clear the coasts, and evidence these disquisitions, 1. what power is given unto the Priest in the matter of sin, and therein whence this commission issue••h, and to whom it is directed; 2. what are the act••, and exercises thereof, and wherewithall the same is executed; 3. then of the properties thereof, whether the Priests sentence be absolu••e, and infallible, and whether Ministe∣rial, and judicial; 4. and lastly, the abuses shall be paral∣lel'd with the positive truth, and thereby measured, and discerned.

The first grant of this power unto man,* 1.672 is the promise of Christ made unto Peter, under the me••aphor of the keys; saying, I will give unto thee the keys of the Kin••d••m of heaven; and what∣soev••r thou stalt bind on earth, shall be bound in heaven, and whatsoever thou shalt l••ose on earth shall be l••osed i•• heaven: a power of great latitude and extent, equivalent in the opinion of Saint Chrysostome as to give the places on his right and left hand in his kingdome:* 1.673 whereupon that Father questioneth, (but answereth him∣self) how shall Christ give the pow∣er of the keys, that hath not in his hands the placing of the seats? thereby also demonstrating himself to be God, in conferring that property (power of remitting sins) which

appertaineth to God onely. These termes are to be opened, 1. what the keys mean; 2. next how they are to be used un∣der these words of binding and loosing; 3. in the third place a∣bout what they are imployed, the object quicquid, whatsoever; 4. and lastly by whom,* 1.674 Tibi Dabo, I will give unto thee. For the first: The holy Ghost compareth a sinners case to the estate of a person imprisoned, the very termes of keys, of opening and shutting, seem to have relation (as it were) to the prison gate; and the termes of binding and loosing, (as it were) to the fetters and bonds; as if sin were a prison, and the case of sinners like theirs that are shut up; whereupon the power given unto Christ as man,* 1.675 was to preach 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 remission, or deliverance to captives. And keys imply a faculty to that person to whose custody they are committed; as when Eliakim was invested in••o Shebnahs place,* 1.676 it is said, I will lay the key of David upon his shoulder: which words seem to be lent unto the Apostle, and by him applied unto our Saviour,* 1.677 These things saith he that is holy, that is true, he that hath the key of David, he that openeth, and ro man shutteth, that shutteth and no man openeth: with this difference the word [house] omitted in the latter,* 1.678 and that advi∣sedly, to distinguish betwixt the Type and the Truth, Eliakim and Christ; in Him resideth regal power, and de∣spotical; in Eliakim Ministerial, and Oeconomical onely, as steward of Davids house; for that room he sustained,* 1.679 as appeareth 2 King. 18. By the delivering then of this key, Peter was made not a Lord over Gods inheritance, but a steward of the mysteries of God: for our case was thus; As Adam was exiled and shut out of Paradise, so are sinners from heaven; and as Paradise was shut against him, so was heaven against them also, sin being the embargo betwixt us and hea∣ven. Now what key shall sinners find to open heaven gate? God hath a commanding key, who onely hath authority to for∣give sin, against whom it is committed; and so often as a sin∣ner is pardoned, so often is heaven opened; this key God keeps to himself. 2. Christ hath an excellent key, which openeth

where no man shutte••h; for by his merits hath this Angel of the Covenant, like Peters Angel, loosed our bands,* 1.680 and set open the Prison doors, enlarging the Captives, and not them onely, but the Palace doors,* 1.681 for by the bloud of Jesus we have boldness to enter into the holiest; and elegantly it was said by Tertullian, his bloud is the key of Paradise. 3. The Apostles had an Oecono∣mical key, as stewards in the Lords house, (for in Princes Courts the key is the ensign of that Office) because unto their trust is committed the Ministery of Reconciliation;* 1.682 of this key Saint Ambrose thus; Behold sins are forgi∣ven by the holy Ghost,* 1.683 but men contri∣bute their Minist••ry toward the Re∣mission of sin, but exercise no right of any power, for sins are not remitted in their name, but in the name of the Fa∣ther, the Son, and the Holy Ghost; they supplicate and pray, God grants and pardoneth; the service is from man, but the bounty from an higher power. So then the higher power is the key of authority; and the humane service is the key of Ministery. These several keys were well known to Scotus, who writeth thus; Judicial authority in censuring heaven to be open or to be o∣pened to any man, or not,* 1.684 is understood in a threefold sense; 1. as the most principal and absolute, residing in God onely; 2. not as the most princi∣pal, but a very excellent authority, appertai••ing unto Christ by a double preeminence, which he hath 1. over all causes, as one who knoweth all mens hearts, and can judge thereof; 2. in the validity of his sentence, definitive, as ever just, and never to be repealed; wh••ch prerogative can onely sort with him who knoweth how well or ill all men have deserved; (for heaven stands open and shut towards us accord∣ing

as our deserts are) as also in regard the will of Ch••ist is, and ev••r was un∣dividedly conform ble to divine justice; for the first reason. H•• may be a Judge in a•• cau••es, who know th all things; an•• for the second, h en••••nce is firm, and i••••vocable b••cause alwayes just. The militant Church is not capable of this key, b••cause there is not any member in that Church endowed with so ample i•• ellectuals, as to know al•• causes; nor hath a will so confirmed in justice as therein to be immutable. 3. There is a particular authority to h••ar cau∣ses, but weak to give senten••e, and is many times revocable, as pronou••ced besides the l••w of God; there m••y b•• then in the Church a ce••tain key to open heaven, that is, the authority of sentencing in particular, and yet heaven not irrevocably open unto any. Thus much Scotus, from whose testimony clearly stream these dedu∣ctions: 1. The Ministerial key in the custody of the Church is not so ample, and firm as that excellent key, which is upon Christs shoulder, and those words, As my Father sent me, so send I you; relate to the certainty of the Commission, and not to the extent thereof. 2. That there is not in the Militant Church, (therefore not at Rome) such a key as can fit all wards, or such a Judge as can take cognizance of all causes; nor is there that Oecumenic••l jurisdict••••n ••ntituling Rome above all, and unto all, nor do all causes turn upon that Rota. 3. That there is no mortal Judge either Ecclesi••stical o•• Civil so confir∣med in justice,* 1.685 but that he may swerve, and deviate from that rule. Nullus in Eccl••sia, saith Scotus; In the Church, no, not one but hath a will subject to change: the Pope then that boasteth of the infallibility of his keys, either is not of the Church, or above it. And as this Schoolman hath expressed the differential properties of these keys; so a Canonist the seve∣ral titles, and persons to whom they appertain. The k••y (saith be) is tripartite, 1. of Authority, and that is in the hands of God alone, who on••ly forgiveth sins w••th autho••ity. 2. Of Ex∣cellency, wh ch the man Christ hath, insomuch that he without the

Sacraments can confer the effect, and benefit of the Sacraments. 3. Of the Ministery, and this key is in the custody of the Priests, by virtue whereof they bind and loose. The Church then must rest contented (and good cause she hath so to do) with this Ministerial key; for the first authentical key, posuit pater in potestate sua, the Father hath put in his own power; for the excellent key, omnem potest••tem dedit filio, he hath given that power to his Son; and for the Ministerial k••y, habemus thesau∣rum istum in vasis fi••••••ilibus,* 1.686 we poor Clergy-men are rich in this treasure, th•• vessels containing the same are earthly, but the key is from the Lord, and heavenly, the excellency of this pow∣er is from God, the Ministery from us onely. And th••t we may not be thought ••o accomplish any thing as from our selves,* 1.687 but that every one who see••h it may say, it is wholly of God; ni••ping withall the false Apostl••s, who ascribed all unto themselves, as Theophilact piously admonish••th. And indeed we need not be ambitious of further dignities, God having high∣ly honoured our Order with this de∣positum, for to whi••h of the Angels said he at any time, To thee will I give the keys, &c. and wha••soever ye shall bind on earth shall be bound in heaven, &c.* 1.688 He hath made his Angels spirits, by nature, above Priests, but his Ministers a flame of fire, by office far above them.

The key of Plenary power is in Gods own hands, but the key of subordinate Min stery is by him granted to the Church, and exercised by persons specially deputed thereunto, and imports a power of letting in and shutting out from the house of God.* 1.689 Chr st is the door, and they are the door-keepers, an office of no mean place, who may say truly with the Prophet, I had rather be a door-keeper in the house of God, than to dwell in the tents of wick••dness. And in executing of this Office, they must not be partial, in letting in or leaving out whom they please,

but in whom they see cause; nor promiscuously at hap-hazard, without any notice of their deserts, but upon mature de••••bera∣tion, and scanning of their worth that press to be admitted. Not amiss therefore the Schoolmen and Canonists describe the key,* 1.690 to be a power of judging in the spiritual Court of the Soul, and Conscience, which judicial power consists of two p••rts, 1. the power of discerning in the examination of the cause. 2. and of defin••ng in determining the same by a final sentence absolving, or condem∣natory, whereof the former is knowledge, and the latter power; which some pro∣pose as two distinct keys; Others but as two distinct effects from one and the same key. By the first the Priest taking no∣tice to whom he is to open and shut: and by the latter actually opening, and shutting unto any as they may deserve. Now the key is a type of this Ministerial power; for as a key openeth the door by unlocking thereof, and so removing the obstacle that hindreth entrance: So doth the Priest by virtue of his of∣fice, take away the obstacle, i e. the guilt of sin, by absolving a Penitent from the same, which otherwise would hinder his admission into the Kingdome of God. This I say he doth not by his own power, but by reason of his place; absolving whom God absolveth, and setting at liberty whom he hath made free; as the Jaylor inlargeth the Prisoners, whom the Prince hath pardoned.

Here the better to acquaint our selves with these proceed∣ings in the Court of the Soul, we are to know, how there is first an Ecclesiastical Consistory, where publick sins of that cognizance are censured by the key of Jurisdiction.* 1.691 2. There is likewise a Penitential Court for secret sins, where the same party is both the accuser, and accused; the Penitent arraigning himself upon hope of pardon, and the Priest ab∣solving

upon presumption of Repentance. Now in this (as in other Courts of Judicature) though otherwise distinct in the subject matter, in the infliction of punishment, and making of satisfaction; yet all agree in one forme of proceeding, viz. 1. in the cognizance of the cause; 2. and next in the denoun∣cing of judgment, where publick causes require publick evi∣dence, publick sentence, and so publick execution: but private sins are otherwise argued and censured; Whereas in the Court of Conscience the Penitent comes vo∣luntarily in, confesseth his offence,* 1.692 with a sorrowful heart, and purpose of amendment, and submits himself to the judgment of his Confessory. Di•• Ecclesiae, tell the Church, must in no case be observed in the first place, and in many cases not at all: So in Secular Courts the fact is questioned, in Ecclesiastical the fame, and in the Penitential secret offences, whereof there is no evident fact, or fame,* 1.693 save the confession of the Penitent, and these come under the key of Order, or Absolution. The first key then, (or rather the first act) is the discerning betwixt good and evil, and betwixt evil and evil; for as in the skies one starre differeth from ano∣ther in glory; and as in diseases there is a distinction in noy∣somness, and danger, so in sins there is a difference in shame and guilt. How then can a blind Judge discern of colours? Here then is the necessity of the key of knowledge,* 1.694 which if not a distinct key, concurreth certainly to the true use of the key; for though justice be blind, the Judge should not be so: Besides, there is Scientia quae, and Scientia qua, the 1. object, 2. and h••bit of knowledge. The word of God is Divinum Scibile, and in it self a key too; for by the word of reconciliation doth the Minister absolve, as shall be said hereafter; but that referreth to the applied act of this power, and exercise of this key, rather than to the power it self. The knowl••dge here must be inherent, wherby the understanding of the Priest is sufficient∣ly inlightned, to distinguish betwixt light and darkness,* 1.695 as also to determine of Leprosies according to equity, and to appre∣hend

the thing as it is, and not most times as it appeareth. Yet again, this habitual knowledge although so requisite for all that, is not the key which is the autho∣r••ty it self committed to the Priests for opening and shu••ting;* 1.696 whereby they have power to make inquisition into and examine the case or the Penitent, as a man that standeth by, may know as much Law as he that sitteth upon the Bench, although he hath not a Commission to examin the truth of a cause then in question, according to his skill as the Judge hath, for, saith Scotus, that authority whereby the Judge possesseth himself with the true information of the matter depending, although it may require skill, and discretion to manage the same aright, even as the key of power requireth justice in the right use thereof; notwithstanding as the power to judge is distinguish d from Justice, and may be found where there is no justice, (as in Pilat) so the power and authority to take cognizance of a cause, may ofttimes be without any discre∣tion, or science at all, (as in Festus, and Felix, Saint Pauls Judges) the gift then of knowledge, and understanding is not the key but the guide thereof, and the authority rightly placed, when a man of understanding is in place.

* 1.697The Second is the Authority of censuring, or the key of pow∣er, which we call the power of absolution consisting in the so∣lemn denunciation of the Sentence; for the former key which investeth the Priest with authority to discern,* 1.698 and examine between leprosie and leprosie, is but preparatory, maturing onely, and ripening the sinners case for sentence;* 1.699 final determination being the scope thereof; wherein the Priest after a full notice, and exa∣mination of the sinners case, and comparing the same with the law of God, the rule to direct his hand, and key, judgeth, according to that law, and pro∣nounceth

the sentence judicial: I say as delegated from God, whose Commissioner for such causes he is, and proceedeth not as a Witness to give in Evidence; nor as a Herauld, or Crier, or P••rsevant, to make intimation of the Magistrates decree, as a Messenger onely, but as a Judge, though subalternate, clothed with authority from Christ, and Christ from his Father to give the sentence. The Father (saith Chrysostome) hath given all power unto the ••on; and I see th••t they,* 1.700 (the Priests) to have b••en made partakers of all that power by the Son; for witnes∣ses discover, and declare the fact, and Judges proceed a••cord∣ing to their evidence; for example, whether such a Murder were committed or no, the eye-witnesses are the evidence as present, and observing the fact, although the Mag••strate de∣nounce the sentence, and punishment. The Penitent then be∣comes a selfe-accuser and witness, and the Priest turns the key according to Gods law, whose Deputy and Steward in that case he is. Nor doth this power to be a Judge, contradict his of∣fice as a Minister; for as Magistrates are the(a) 1.701 Minister•• of God, and bear not the sword in v••in; so are Ministers the Ma∣gistrates of God, and bear not the keys in vain. But of this there will be occasion to say something in the exercise of this power, whether it be judicial or no. Onely thus, as the Magi∣strate is a temporal M n ster, and the end of his power the pre∣servation of publick peace and tranquility; so is the Minister a Spiritual Magistrate, to procure the salvation of souls, and the enlargement of Gods kingdome: and as the Magistrates sword is Terrestrial, punishing evil doers, and protecting such as do well; so is the Ministers key Celestial, binding the ob∣stinate, and loosing penitent offenders. And it goeth well with Church and State when the Ecclesiastical Ministery, and Civil government keep the bounds God hath set them; and in truth the mutual incroachments and confusions of these two powers, have been the occasions of all the alterations and com∣bustions in Christendome. For as when the roof of the Temple rent in sunder, not long after followed the ruine of the Temple it self: So if these two principal beams, and Top-rafters, the

Prince, and the Priest re••t asunder, the whole frame of Chri∣stian religion will be shaken. The abuse of the keys hath occa∣sione•• the C••v••l Magistrate to abridg in some cases the lawful use thereof; ••n•• when the Church men began to use them like swords, the Sword men seized upon them as belonging to their Regiment. Know t••en (O Priest, what the inscription is that is ingraven upon thy k y••; They are the keys of the kingdome of heaven, and remember that he who gave the keys to Peter, said unto the same man, put up thy sword into thy sheath. And let the Magistrate be afraid to draw too near unto this holy ground, to handle the C••nser, and approach unto the Altar; or to Usurp upon the true function of the keys,* 1.702 which appertain not un∣to them, but un••o the Priests that are consecrated, lest they par∣ticipate in the judgment and leprosie of Ʋzziah. As the Spiri∣tual keys are of the kingdome of heaven, because they open and shut the same to different offenders;* 1.703 so are they of Death and Hell too, from the dire effects thereof, to such as are im∣penitent; for Hell hath gates as well as Heaven, and the same key that shutteth Heaven gates openeth Hell; and where the gates of heaven are op••ned, those of hell are shut. Now hea∣ven is opened and hell shut, when a sinner is loosed and absol∣ved; in like manner hell is opened, a••d heaven shut when a sinner is bound, and his sins retained. The next thing we are to consider, Whatsoever thou shalt bind on earth, &c.

It had be••n more correspondent to the Metaphor, and use of the keys to have used the termes of op••ning and shutting,* 1.704 as did Esaias the Prophet, and John the D••vine; but the Holy Ghost hath chosen to express this power under the words of binding and loosing,* 1.705 to signifie the miserable ••state of such to whom heaven is shut up, as remaining bound with the cords of their own sins;* 1.706 and contrariwise, the blessed condition of those to whom heaven is opened, as freed by the Son of God, that they might be coheirs with him, as learned Beza conjectureth. Add hereunto ano∣ther reason, to make the guilt of sin better known; which is an obligation to punishment, and an obstacle unto happiness;

now the key in opening the door, doth put back the bolt, and bar wherewithall it was held, and God by the ministery of his Priests removes this bar, and pardons this guilt, which hath shut up the kingdome of heaven against us.

Absolution presupposeth binding, as enlargement restraint; we are then in the first place to distingu sh betwixt the bonds of sin, and the bonds for sin;* 1.707 for with the bonds of his own sin is a sinner captiv'd; this is the bondage and desert of sin, and so is he bounden for his sins by the doom and sentence of Gods Ministers, which is the punishment, and Ecclesiastical censure. 'Tis the grace of God onely which looseth the bond of sin,* 1.708 and the power of the keys that absolveth from the censure. The Prophet acquaints us with the cords of vanity, and a cart-rope of sin; implying the worse than Egyptian bondage of a sinner; and the wise man, who had great experience of these bonds, saith, his own iniquities shall take the sinner himself, and he shall be holden with the cords of his sin. God shall not greatly need any Lictors, or Tormenters, or to say bind him hand and foot,* 1.709 for the sinners own offences shall perform that of∣fice, and the knot fastening these bonds is the habit, and custome the sinner hath gotten to do evil, fast binding and fettering him from all good actions; the weight whereof presseth to sore, and the Chaines are so strong, that the arme of God onely must alleviate the one, and break the other in sunder. These bonds Richardus maketh of two sorts, culpable and penal; by the first a sinner is b••und with ••he b••nds of Captivity,* 1.710 and by the latter he is li••ble to the debt of eternal death; both these o••ligations are upon him, because sin is an off••nce against an et••••nal and infi∣nite Deity, and both these obligations h•• onely cancelleth that is omnipotent and can d•• all things. Another laieth a threefold bond upon a sinner, the bond of sin, the bond of eternal punishment, and the

bond of satisfaction;* 1.711 in the first case God onely granteth absolution, in the second the Pri••st absolveth; that is, sheweth whom God hath absolved; in the third the Pri••st absolveth by bind∣ing, or by commutation, fr••••ing the sinner from eternal pain, and obliging him to satisfactory Pe∣nance. The two former wayes we well allow of, but are scru∣pulous concerning the latter, by reason of the too much abused handling of satisfactions, and commutations, as not ignorant who it is, that hath pacified his Fathers wrath, and by whose stripes we are healed; and that we receive not the grace of God by way of exchange, but from the free charter of mercy, though we hold it very reasonable, that where any person is wronged, or the Church scandalized, satisfaction may justly be imposed; and herein we distingu••sh betwixt the satisfaction of revenge and of expiation, 1. Satisfaction expia∣tory is,* 1.712 when the sin is blotted out, the sinner pardoned, and God reconciled; 2. and vindi∣ctive when the guilt remaineth,* 1.713 the sinner is pun••shed, and God revenged; the expiation was performed by him who trod the wine-press alone, Christ Jesus. The Revenge if eternal is executed upon such whose sins are not washed in the bloud of that Lamb. If tempora••y, upon the Lords own servants, not thereby to make an amends to the justice of God, but to make an ••m••n••ment in the Penitent. For instance, in David God put away his sin, but not the sword, that was unsheathed all his time. Now this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or t••mporary penance inflicted upon any, either by the censure of the Church,* 1.714 or voluntary by the de inquent himself, no more prejudiceth that plenary, and expia••ory satis∣faction made by Christ to his Father for believing sinners, than the just infliction of temporary punishment by the Magistrate upon Malefactors; where a p rdon may come from God, and

judgment be executed by the Magistrate for one and the same offence: God himself both ratifying the temporal punishment, and remitting the eternal. Thus we have seen the obligations, let us now come to the absolutions: And herein we must care∣fully distinguish what God doth by himself, and what he doth by his Minister; what God hath in his own power, from that power given by him to his Priests: and the better to keep this distance, we will lay down these assertions:

To forgive sins efficienter, that is, to be the true and proper [Assertion 1] cause of Remission, is a prerogative appertaining to God onely. Absolution from sin then directly cometh from him alone; Who is a God like unto thee that pardoneth iniquity?* 1.715 therefore when Christ made bold with this power, claiming the same by virtue of his Godhead; the Scribes said within themselves,* 1.716 this man blasphemech, by usurpation upon the privilege of the most High; for they held it no less than blasphemy for man to forgive sin; which our Saviour denied not, intimating withall that he might without blasphemy exercise that pow∣er, who sustained in one person both God and man; thereby (saith Irenaeus) did Christ both cure the man,* 1.717 and manifestly discover who he was. And Chrysostome observeth, that hereby Chr••st shewed himself to be God equal to his Father; otherwise he would have said,* 1.718 why do you attribute unto me an unfitting opinion? I am far from that power. And proved himself further to be God, because he saw their thoughts; and by many passages of holy writ it is evident, that God onely be∣holdeth what man beareth in mind. Insomuch that as none but God can know the thoughts of men,* 1.719 so none but he can forgive the sins of men; the like collection maketh his Scholar and abridger, The••phylact upon Mark 2.5. And Athanasius maketh this power to forgive sin not the least of his arguments to prove Christ to be God. A truth that shined so clearly in the Fathers dayes, that it was not altogether overcast, when the Schoolmen sate at the sterne. Peter Lom∣bards

conclusion is,* 1.720 God alone washeth away the spot of sin, and absolveth from the debt of eternal death: and Richardus who gives the Priests more than their due, herein abridgeth not God of his, but confesseth, how God onely is wont and able to dissolve the obligation of sin; that's a reserved case, in a point then confessed on all hands we will make no longer stay.

[Assertion 2] The Priest substituted by God, and in his name absol∣veth from sin, 1. applicativè, 2. and dispositivè; first,* 1.721 by applying unto the Penitent the pro∣mises of the Gospel, and assurance of pardon. And how welcome the Messengers of peace are, a distressed Conscience can best declare; to whom these Doves after an inundation of sin and sorrow, are ever accepted with olive branches in their mouthes. Although Christ the good Sa∣maritan putteth wine and oyle of pardon into our wounded hearts by the finger of the holy Ghost, yet great comfort we re∣ceive in the further assurance thereof, plighted by the Ministe∣ry of a godly Priest. A discreet word is the physician of a languishing soul,* 1.722 said he, but I say of a soul in health; which is seen usually in bodily diseases, where a man sensible of his own recovery is much confirmed therein, upon the hear∣ing of the judgment of skilful Physici∣ans. Great was the consolation Da∣vid felt upon those words of Nathan, The Lord hath put away thy sin: he••ce ariseth the first sense, and apprehension of spiri∣tual joy; for remission of sin, and the acceptation of a sinners person in the beloved, are in God actiones immanentes, & nihil ponunt in sub••ecto, actions alwayes inherent in God, without any touch in the penitent; as Paul was a chosen vessel long be∣fore he was cleansed, and knew not so much, till Ananias gave him some light thereof; but are then transient and sensible, when the Minister brings news thereof to a sinner that repent∣eth.* 1.723 God in Christ hath reconciled the world unto himself, quan∣tùm ad rei veritatem, truly and really; and he hath committed

unto us the word of reconciliation, Quoad veritatis evidentiam, to evidence and make known the same by the due application thereof unto a contrite heart. There cannot be a greater thing committed to the Priests charge, and peoples comfort, than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Ministery of Reconciliation. From Christ we come, whose Ambassadours we are, and unto you sinners now in hostility with him, and our instructions are to conclude a peace and reconcile you unto him. Good God! how highly doth Paul magnifie his of∣fice!* 1.724 for Christs sake (saith he) are we Ambassadours, for we have taken his business upon us; in Christs stead therefore are we sent unto you, as if the Father by us did exhort you, who not only exhorted you by Christ, but, he being crucified, doth by us still exhort; as the Greek Scholia paraphrase upon the place: thus do Priests forgive, that is, apply the gracious promises of the Gospel unto the penitent;* 1.725 for who saith Ambrose) can forgive sins but God a∣lone? yet doth he forgive by them also, to whom he hath given power to forgive?* 1.726 And to this purpose Ferus, Although it be Gods proper work to forgive sin, yet the Apostles are said to remit also, not simply, but because they apply those means whereby God remitteth sins, which are his Word and Sacraments; and this is the first manner after which Priests remit sins, by way of application.

The second sense wherein the Minister of the Gospel absol∣veth from sin, is dispositivè,* 1.727 as an instrument fitting and pre∣paring, by divine helps and means, a sinners heart so, as God in Christ Jesus may be merciful unto him, and so the sin is can∣celled by the Ministery of the Priest, or rather by divine vir∣tue assisting therein; for we are not to imagine that these choice graces, salvation and remission of sins, are promiscuous∣ly thrown open unto all; that indeed were to cast pearls before

swine.(a) 1.728 God knoweth how to give, not how to cast away his jewels. The Covenant of grace requiring some conditions to be performed on our part; for we read of two exceptions, 1. except ye repent, 2. except ye believe: Now unto both of these doth a Priest by the power of his Ministery render a sinner well disposed:* 1.729 For the first, Peters Sermon wrought so effe∣ctually upon the peoples hearts,* 1.730 that they were pricked there∣with, and said u••to him and the rest of the Apostles, Men and bre∣thren what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the re∣mission of sins. Where there is 1. preaching, 2. next compun∣ction, 3. then Repentance, 4 afterwards Baptisme, 5 and lastly, remission of sins, atchieved by Pe••ers Ministery. And for the second condition, that faith is engendered this way, is more than evident; for who hath not heard of that of the Apo∣stle,* 1.731 Fide ex auditu? And many of them which heard the word bel••eved; the increase and addition made daily to the Church, was by the Apostles planting, and watering; 'tis true the efficacy is from God, for neither is he that pl••nteth any thing, nor he that watereth, but God that giveth the increase. His the seed is, the Minister is but the sower, or rather the hopper where it is deposited; and as the seed is his, so is the blessing and increase; the Priest concurring as a servant in this Spiritual husbandry, it pleased God by the foolishness of preaching (as the world account∣ed it) to save them that believe.* 1.732 Con∣clude we with Pacianus,* 1.733 God would never threaten the impenitent, except he were minded to pardon the Penitent. But (it will be said) God onely can do this; very true, but that which he do••h by his Priests is his power. And to these two heads, of dispo∣sition and application, the more ancient Schoolmen limited the power of absolution, preaching forgiveness not directly,* 1.734 and from themselves, but as disposing there∣unto; exhibiting those means by which God conferreth grace, and forg••veth sin. By the Word and Sacraments doth the Priest dispose and prepare sinners for repentance, thereby to

make them capable of forgiveness, and doth actually apply un∣to such as are so disposed, absolution and forgiveness; first chafing and preparing the wax to receive the seal, and when their hearts are l ke wax m••lted in the midst of their bowels,* 1.735 as saith the Psalmist; then as Officers they put a seal to the diplo∣ma of their pardon and absolution, in the name of Christ actu∣ally absolving them so far as their Ministerial power can ex∣tend; them I say qui non ponu••t obicem, that hinder not by un∣belief or impenitency: So the Minister in the first place disposeth to repentance, and then applieth pardon to them that repent; and as it appeared in Davids c••se, upon whom the reproofs discharged by Nathan fell li••e claps of thunder;* 1.736 the King thereupon truly humbled to repentance, breaks forth into tears and confession, which Nathan apprehending, com∣forts him with the sweet news of pardon and absolution.

And this is all we can safely afford unto the Priest, whose care must be not to exceed his instructions, and to take that which is his own, and to go his way. Thou wilt say, the words of his Commission give him further and more ample authority, wherein the Priest hath power not to apply meerly, but to absolve; not to bear witness, but to bind; and so farr, that Hea∣ven shall not onely ratifie and confirm, but second and an∣swer his definitive resolves; upon which surmise Hilary thus address••th himself to Saint Peter; O blessed Porter of heaven,* 1.737 to whose disposing the keys of that eternal en∣trance are delivered; whose judgment upon earth doth prejudicate that autho∣rity which is in heaven, that whatso∣ever is bound or loosed upon earth, the same st••tute should be of force in heaven also. And Chr••sostome affirmeth, the Priests throne to be founded in heaven,* 1.738 and he that aver∣reth the same is the very king of heaven himself saying, whatsoever ye shall bind on earth, &c. what can compare or be equal with this honour? heaven takes the principality, or begin∣ning

of judgment from earth. The Lord followeth his servant, and look what the servant judgeth below, the Lord con∣firmeth above. For the clearing of these evidences there are three points to be debated: 1. If the Priest can be said to be an author or doer of absolution. 2. How and when his sentence is ratified in heaven. 3. And then how, and in what sense these Fathers can rightly affirme, (and which the words of Christ seem to im∣port,) The Priests censure on earth to have the precedency, and to take place of heaven; and to these the resolutions suc∣cinctly follow.

1. To the first, we affirme that the Priest doth discharge his function,* 1.739 not onely declaratively, as a Messenger, but opera∣tively, as a causer, and procurer of absolution; but a Causer after his kind, because he laboureth in the work of the Ministe∣ry; such as take pains in planting and watering the Lords hus∣bandry are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.740 labourers together with God. And as the Apostle styles himself a Father to the Corinthians,* 1.741 and that he begat them in Christ Jesus through the Gospel, though in the ado∣ption of sons the seed be immortal, and the quickner thereof the holy Spirit;* 1.742 and as Timothy by his doctrine is said to save him∣self, and them that hear him, whereas salvation is from the Lord; So are the Priests said to absolve, as instruments ordain∣ed by God to work faith and repentance for the procurement thereof:* 1.743 for as in the binding part of their Ministery they are like the Angels in the Apocalypse, which pour out the vials of the wrath of God upon earth,(a) 1.744 having vengeance ready agai••st all disobedience, and a charge from God to deliver up unto Satan; yet are they not the Avengers, (for to God vengeance belong∣eth) but the inflicters thereof, (for unto the Priests the executi∣on apper••aineth.) And in the Levitical Law which concerneth the Leprosie, by so many of the An∣cient made a type of the pollution of sin,* 1.745 we read the Priest shall cleanse him, and the Priest shall pollu•••• h••m, and the Priest polluting shall pollute him; where we translate, the Priest

shall pronounce him clean, and the Priest shall pronounce him utter∣ly unclean; for the Priest was not the author of that pollution,* 1.746 neither ma∣king him that had the Leprosie un∣clean, or him clean that was cleared thereof, but onely declared him to be polluted, (saith Saint Hierom) who before seemed unto many to have been clean. Now because Ministerial and subordinate causes work in the power and strength of the superiour and principal, the effect ofttimes is ascribed unto them who have the least finger in the business; and thus much to the first point.

For the second, the Priests sentence on earth is onely at such [ 2] times ratified in heaven,* 1.747 when it proceeds according to heaven∣ly directions, God leaving such judgments in the Church, gai∣ned by surreption or ignorance, unto themselves. It being a received maxim, that as the Judge of all the world cannot do otherwise but right, no more can or will he approve of any censure but what is just and righteous; that of Saint Augustine being true in this case also, that thing cannot be unjust where∣wi••h the just God is pleased.* 1.748 And as the most ancient and lear∣ned of the Latin Fathers said of Nero, The man that hath any knowledge of him, cannot but understand that it was some great good that Nero condemned; So contrarywise, those to whom the justice and goodness of God is known, cannot be ignorant, but that the cause must of necessity be good and just which he ap∣proveth, and bad withall which he distasteth. Either suppose then the Priests sentence on earth to proceed alwayes accord∣ing to equity, else not alwayes to be ratified in heaven.

In the third doubt there sticks a little difficulty, how binding [ 3] and loosing on earth can precede and go before that which is in heaven; for those Fathers cannot be ignorant whose Deputy the Priest is, and by virtue of whose commission he proceedeth; That God absolveth upon contrition of the heart,* 1.749 and where contrition is not, the Priest absolveth but in vain; That as the Lepers were cleansed in the way in going to shew themselves unto the Priests, so sin is no sooner

repented of, but instantly the sinner by God is pardoned; how can then this Ministerial absolution take place of that powerful one of God? For answer whereunto these conditions must be premised; 1. The sinner that stands in need of Priestly absolu∣tion, hath his conscience perplexed and not quieted. 2. The sinner, before the Priest hath done his office, conceiveth hope onely of pardon from God, but no full assurance. But 3. up∣on the Priests application of mercy from the word of God, he receiveth comfort, his conscience is quieted, and he rests assu∣red of forgiveness. And to these we must premise again for our better understanding, that many persons are members of Christ in election onely, as Paul before his conversion. 2. Ma∣ny in election and p••eparation, as Saint Augustine a Catechumen,* 1.750 believing in his heart, and fervent in devotion, he made haste to be baptized. 3. And ma∣ny in election, preparation, and admission, as recon∣ciled penitents by ablution and absolution. This priority then is not in respect of Gods election, or preparation for mercy, but in respect of the actu∣all and complete admission of the Penitent into his grace, and his sensible remonstrance thereof; for as the Divine purpose to save a Penitent was from eternity, so to re∣mit his sins also; but in respect of the sinners first feeling and apprehension of mercy, (Gods goodness intended unto him by the Priests Ministery, being reduced into the outward act) Forgiveness may be first resolved upon in heaven, but first felt and apprehended on earth:* 1.751 When we were enemies we were re∣conciled to God, saith the Apostle, who was himself a Persecutor, and yet reconciled to God, and by him whom he then persecu∣ted, quoad veritat••m, but he reap••d not the fruit thereof, was not sensible of this reconciliation, quoad patefactionem, & sa∣lutarem ••jus communicationem; in respect of the manifestation, and saving communication thereof, till his Conversion. Now in r••g••rd a thing is said first to be, when it is first taken notice of, so a Penitent is then said to be fi••st absolved, when the Priest

maketh known the benefit, and the sinner groweth first sensi∣ble, and communicateth thereof; which because a sinner upon earth first apprehendeth and God in his heavenly word allow∣eth of that apprehension, it remaineth that in this sense those sayings of the Fathers are to be allowed of; and thus much for the clearing of those doubt••.

The premisses considered, the distinction is easily made be∣twixt the power of absolution which God exerciseth by himself, and by his servant; for from God is the Primitive and original power, the Apostles power is meerly derived; that in God Soveraign, this in the Apostles dependent;* 1.752 in him onely abso∣lute, in them delegate; in him imperial, in them Ministerial. Nor do the Bishops and Clergie forgive sins by any absolute power of their own, (for so onely Christ their Master forgiveth) but mi∣nisterially, as the servants of Christ, and Stewards, to whose fidelity their Lord and Master hath committed his keys; and that is,* 1.753 when they do declare and pronounce, either privately, or publickly by the word of God, what bindeth, what looseth; and the mercies of God to penitent sinners, and his judgments to impenitent and obstinate persons. They then do remit sins, because Christ by their Mini∣stery remitteth sins, as Chr••st by his Disciples loosed Lazarus.* 1.754 And the Ancients have made the raising and loosing of Lazarus, and the cleansing and admitting of the Lepers into the Camp, a Type of the power residing in God, and of the authority he hath given unto man. And as Christ by his power made Lazarus alive, and the Apostles onely loosing his bonds, set him free; so it is the grace of God which revives and justifies a sinner. The Priests publishing his liberty, whom the son of man hath made free. In like manner the cleansing of the Lepers was Gods doing; the Priest serving onely to discern what God hath already done, and to pronounce the same. Richar∣dus herein saith well, though not al∣wayes well;* 1.755 We are diligently to di∣stinguish what God doth by himself, and what he doth by his Minister; by himself he raised the dead, by his Mi∣nister•• he loosed him that was bound; by himself he cleansed the Leper, by

the Ministery of the Priests her stored him that was cast out: To rai••e the dead and to cleanse the Leper, have re∣spect unto one and the same thing, for in them both the obligation of sin is loosed; so also to loose him that was bound, and to restore him that was cast forth, seem to be the same; for in both there followeth an obligation of punish∣ment. The Leper is cleansed, when a sinner is by God stripped forth of the filth of sin. The dead is raised, when he that was in bondage unto sin, is quickned by God to lead a good life. After the cleansing of the Leprosie; the Priests office intervening) he that was formerly cast forth, is restored; and he that was bound with grave-clothes, and loosed by the Lords Ministers, is permit∣ted to depart, and return unto his own; when through the absolu∣tion, and counsel of the Priest, he is reformed unto newness of life. Thus much Richardus: where we plainly see that absolution in the hands of a Priest is but an infranchising, not a reviving of a dead sinner; a reconciling, and not a cleansing of a leprous Pe∣nitent.

* 1.756The third way of absolution is, which a Penitent in some se∣lect cases, by the testimony of the Holy Ghost, pronounceth it up∣on himself; for remission of sins is the proper work of Gods Spirit; therefore Christ endowed his Disciples first with the Holy Ghost, and then with the power of remission and reten∣tion. Hereupon saith Ambrose, He that cannot absolve from sin,* 1.757 hath not the Holy Ghost; the charge of the Ho∣ly Ghost is the Priests office, and the right of the Holy Ghost is in binding and loosing offences. Wherein observe that Fathers distinction inter Spiritus Sancti munus, & jus: Absolution from the Priest to a penitent is munus Spi••itûs San∣cti, the charge and office of the Holy Ghost; whereas the ab∣solution from a penitent to himself is jus Spiritûs Sancti, that right whereby the Holy Ghost testifieth unto his conscience

that his sins are forgiven. Origen after his manner feeding up∣on an Allegory, understandeth by the gates of hell, sins,* 1.758 and maketh eve∣ry several vice a several gate, and the gates of the daughter of Sion he makes the contrary virtues; 〈◊〉〈◊〉 int••mperance is a gate of hell, temperance of Si••n, &c. and by the keys he will have meant the pi••us practice of each vir∣tue: So by the keys of Righteousness and temperance are opened the gat••s of Righteousness and temperance: Our Saviour conferring (saith he) upon such against whom the gates of hell prevail not, so many keys as there are virtues. Ac∣cording to this Father, a man by sinning shuts heaven gate, and sets hell gate open for his soul; and contrarywise by repenting, and practising such virtues as are opposite to his former vices, he shuts the gates of hell, and sets open for him those of hea∣ven. To the same purpose saith Saint Chrysostome, (if that Ho∣mily be his, whereof his learned publisher doubteth;) He hath given unto thee the power of binding and loosing,* 1.759 thou hast bound thy self with the chain of the love of w••alth, loose thy self by an injunction of the love of poverty; thou hast bound thy self with the furious desires of pleasures, loose thy self with temperance; thou hast bound thy self with the misbelief of Eunomius, loose thy self with the reli∣gi us embracing of the right faith. Thus God hath erected a Tribunal in the heart of man, his Conscience arraigneth him upon Gods law, as a Transgressor, and gui••ty of the breach thereof; but upon his confession, and detestation of the fact,* 1.760 the holy Spi∣rit recreates and comforts him with the sweet voice, and pro∣mises of the Gospel, that his sins for Christ's sake are forgiven; kindling in his heart faith, whereby he is justified, and at peace

with God: For what else is the justificat••on of a sinner, but a pronouncing of his absolution? and this I call the inward and Spiritual Absolution.

And this is all, our Church guided with Gods word, and in∣vested with this power, teacheth concerning absolution; the Rhemists confessing the use thereof in our Church.* 1.761 That the English Protestants in their order of visiting the sick, their Mi∣nisters acknowledge and challenge the same, using a formal ab∣solution according to the Churches order, after the special confes∣sion of the party; and for which it was even her happiness to have been accused by Sch••smaticks, being justified by the then gracious and learned Defender of her faith; for when Arch-Bishop Whitgift read unto King James the Confession in the beginning of the Communion-book, and the absolution follow∣ing it, His Highness perused them both in the book it self, liking and approving them.* 1.762 And when the Bishop of London acquainted his Majesty with a more particular and personal form of absolution, prescribed to be used in the order for the visitation of the sick, the said particular absolution being read, his Majesty exceedingly well approved it, adding that it was Apostolicall, and a very good Or∣dinance, in that it wat given in the name of Christ to one that d••sired it upon the clearing of his conscience. And herein the English Church is associated by her sister Churches of the Re∣formation. The Augustan Confession; The Church ought to impart absoluti∣on unto such as have recourse unto re∣pentance;* 1.763 and that private absolution is to be retained in the Churches. The Church of Bohemia; All persons may specially crave absolution from the power of the keys, through the Mini∣stery of the Gospel instituted by Christ, and may know for certain, that they obtain the same from their God. And when it is performed by the Minister unto them, they ought to receive it at their hands with confidence, as a thing instituted by God, and serving for their profit and salvation, thereby

enjoying beyond all questi••n forgiveness of sin, according to the word of the Lord, whose sins thou forgivest, they are forgiven. And the Saxon Church; We affirme the rite of private absoluti••n to be retained in the Church,* 1.764 and we for many weighty cau∣ses constantly retaine the same. Of this belief absolution ought to admonish us, and to confirm the same; as Da∣vid was upon the hearing of his absolu∣tion, The Lord hath taken away thy sin: so mayest thou perceive the voice of the Gospel to declare unto thee also forgiveness, which by name is prop••sed unto thee in absolution; Thou mayest not feign the Gospel to appertain nothing unto thee; but know that it is there∣fore set forth,, that by this means, men by faith imbracing the G••spel, may be saved; and Gods commandment abiding for ever, and never to be removed, that thou mayest believe the same. So the Transmarine Churches herein lend us the right hand of fellowship.

And thus much for the power of loosing; th•• other part of their office and power is in binding,* 1.765 For the Lord (saith Am∣brose) hath given the like power in bind∣ing, as in loosing,* 1.766 and hath granted the same upon he like condi••ion; there∣fore he that hath not the power of abso∣lution, hath not the power of ligation. Thereby the Father refuting the Novatians, (Hereticks of his time, and of whom we shall hear some news anon) that arro∣gated unto themselves the power of binding, but not of loosing; and affirmed the Church to have power to cast out a sinner, but not to call in a Penitent;* 1.767 whereas both these properties are belonging to one key. The Church is armed with this power, though loth to strike, and never but in the case of necessity, the iniquity of men forcing her to use this weapon; it being not so natural to the Gospel, but accidental onely, to lock up sinners

in their offences. And having in a readiness to revenge all diso∣bedience,* 1.768 (saith the Apostle) when your obedience is fulfi ed q. d. Revenged of the false Apostles we could be,* 1.769 and would, but for that you w••ich are obedient, a••e ming••ed with them, we for∣bear, l••st so••e strokes might fall upon you also. Where n••te, that this key is turned upon the disobedient onely, and often respited for their sake who are obedient. This power of binding being rather privative than positive; for the guilt of sin binds the sinner over unto punishment, and the Priest is said to bind, when be finds no cause to loose those bonds. In∣somuch that whether you respect the private exercise of these keys upon private notice of a sinners state, or the publick pra∣ct••ck thereof in the Censures of the Church, the Ministerial power of binding is declarative onely, or applying Gods threats generally expressed in his Law, upon refractory trans∣gressors. So upon the point the Priest is said to bind, when he looseth not; and as induration of the heart, blinding of the eyes, stopping of the ears, &c. are not to be understood of God,* 1.770 as effecting and working the same, but permitting, and dispensing therewith onely. It be∣ing the usual guise of the Scripture to call the permission of God his effect and operation. So the Priest is said to bind when he permitteth onely (and that upon just cause) the sinner to remain in the same pickle he found him. And as Henry the VIII King of England, is recko∣ned of for the Founder of Christs-Church in Oxfo••d, because he let it stand; In that sense do Priests bind, leaving obstinate sin∣ners standing upon the same termes they formerly did, in a fearfull expectation of Judgment, except Repentance come be∣twixt; that we need not make any longer stay upon this sub∣ject. The handling of this part, viz. the power of the keys in binding and loosing so at large, shall excuse the brevity of that which followeth to be considered in the other parts and members of this promise.

SECT. II.

The Contents.

Peter seised of the keys to the use of the Church. Power of absolution conferred, and confined unto Priests. Laicks using the same not in case of office, but neces∣sity, and where they are the parties grieved. Bonds of the soul, and sin onely, loosed by this key. The accomplishment, and actual donation of this power. God remitteth by the Churches act. The form of Priestly ordination. Heresie of the Novatians deny∣ing in the Church power to reconcile Penitents. Seed and bellows thereof austerity of those times. Absolution in the Priest not absolutely efficacious, but as relating to conditions in the Penitent: the Priest not secured from failing in the act of absolution. The erring key. Priestly absolution declarative, and demonstrative, and in a moral sense energetical. Judgments forinsecal are applied declarations of the Law to the fact. Absolution a Ministerial act, but powerful and judicial, but not Soveraign nor despotical. The spirit of judgment to discerne, and determine, how necessary for Priests in the act of ab∣solution. Fathers making Priests Judges of the Con∣science. The exercise of the keys, 1. In the word of reconciliation; 2. In prayer; ancient formes of ab∣solution expressed in a deprecative manner, not indi∣cative; 3. In the Sacraments; 4. In interdicti∣ons, and relaxations of publick Censures. Keys a∣bused

at Rome, Dangerous to Soveraign Majesties, and Republicks. The superciliousness of Roman Priests in Usurping upon Divine right, subjecting the power of forgiveness in God to their arbitre∣ments. Their preposterous way in absolving first, and afterwards in enjoyning Penance. The feigned virtue of absolution Ex opere operato, destructive of piety, and penitency. Conditions requ••site in the Penitent to be relieved by the keys, and lawfull use of absolution.

* 1.771IN the next place it comes to be considered who the persons are to whom this Commission is directed; the Trustees to whose charge this power is deposited: Some throw it open too far, extending it to all Christians; which if so, what need of special offices and functions in the Church? He gave (saith the Apostle) some Apostles,* 1.772 some Prophets, and some Evange∣lists, and some Pastors and Teachers. Now if all are Pastors, and all Teachers, then not some; and if some are Apostles, and some Prophets, then not all. Others shrink it up, and confine it unto Peter; or if to his Successors, such as they appoint, entailing it upon those that sit in the Chaire at Rome But if none but that Chaire be Apostolical,* 1.773 Tertullian was mistaken in affirming the Chaire of Polycarpus at Smyrna to be Apostolical, and instituted by John, as well as the ch••ire of Cle∣mens at Rome ordained by Peter; and Cyprian in writing, how Christ after his Resurrection bestowed the power upon all the Apostles; and Saint Augustine, that Peter at that time re∣presented the whole Church; and a∣gaine, the Church founded upon Christ received the keys of the kingdome of heaven, that is, the power of binding and loosing by Peter. And Theophylact, All they have the power of remitting,

and binding that have obtained the sa∣cred function of a Bishop,* 1.774 as well as Peter; for albeit, it was said unto Peter onely, I will give to thee, yet the keys were given to all the Apostles. It is the Inheritance of the Church to whose use Peter was seised of these keys, and the power executed by all that succeed in the fun∣ction of Priesthood; nor can Peter boast herein to have been anointed with any oyl above his fellows. But withall as this oyl descended from Aarons beard to the skirts of his garment, so it condescendeth no further; for omni, & soli sacerdoti, to all the Priests, and to them onely, is this authority conferred, and confined. To this parpose the Oracle of our Divines, Bishop Andrews resolveth,* 1.775 the Apostles to be three wayes conside∣rable; 1. as Christians in general, so it was said unto them, Vigilate, watch; 2. or else as Preachers, Ministers, Priests, so it was said, Ite, praedicate, hoc facite, Go, and preach, and Do this,* 1.776 &c. 3. or lastly as Apostles, and so personally, They were to be witnesses of his miracles, and Resurrection. Now the power of absolution was not peculiar to them as Apostles, nor common as Christians, but committed to them as Preachers, Ministers, Priests, and consequently to those that in that function and office do succeed them; yet not so committed unto them, as if God could not work without them, for Gratia Dei non alligatur mediis, the grace of God is not bound but free; can work without means of Word, or Sacrament, or Ministers either, but ordinarily this is an Eccle∣siastical act, or course by him established, the Ministery of recon∣c••liation to Ecclesiastical persons. And if God at any time vouch∣safeth by Lay-men that are not such, they are Ministri necessitatis, non officii, in case of necessity Ministers, but by office not so. Hitherto are Mentis aureae verba bracteata, the grave resolves of that learned Prelate; at the feet of this Gamaliel we sit, and take these Dictates, 1. The Apostles received power to absolve as Priests and Ministers of the Gospel, and so those that suc∣ceed them in that calling. 2. That God can, and doth remit sins by himself immediately, without any subordinate means at all. 3. That this power conferred upon Ministers is an ordinary,

and Ecclesiastical act. 4. And that Lay men taking unto themselves this power are Ministers in case of necessity onely, and not usual, nor called to that office. Hereupon saith Am∣brose, This right is onely permitted unto the Priests,* 1.777 therefore the Church may truly pretend thereunto, that hath true Priests. The Church then inclu∣deth Priests, and Priests absolution. The poor Christians in the Vandalick persecution were sensible hereof, for when the Orthodox Clergie were exiled by the Arrians, the People casting themselves at their feet,* 1.778 cried out, To whom will you leave us wretches, while you go forward to your Crown? Who shall Chri∣sten these sucklings in the font of the everlasting water? Who shall impart unto us the benefit of penance by reconciling, and indul∣gence, absolving us from the bands of our sins? The Laity could not be in such distress, if the grace of absolution had not been inherent in the person of the Priests, and ready to go into ba∣nishment with them. Furthermore, the words of absolution cannot have the same power from the lips of a Lay-brother, as from them whom God hath made able Ministers of the New Testament,* 1.779 not of the letter but of the Spirit; nor can it be ima∣gined that Lay-men (though otherwise of great knowledge and piety) should do it with such efficacy, and assurance to perplexed Consciences, as they that are Gods stewards, and Ambassadors, and are called to that purpose. For as God hath given the Pastor a calling to baptize thee to repentance for the remission of sins, so hath he likewise given him a calling(a) 1.780 and power,(b) 1.781 and authority upon repentance to absolve thee from thy sins.— And as no water could wash away Naamans L••prosie but the waters of Jordan, (though other Rivers were as clear) because the promise was annexed unto the waters of Jordan; so though another man pronounce the same words, yet have they not the same efficacy and power to work upon the Conscience, as when they are pronounced from the mouth of Christs Minister, because that the promise is annexed unto the word of God in their mouthes; So that what Christ decreeth in heaven in foro judicii, the same he declareth on earth by his reconciling Ministers in foro Poeniten∣tiae. And to the same purpose Beza thus; If thou turn over

all the Scriptures thou shalt no where find the words of binding,* 1.782 and loosing given unto any, but such as undergo the function of the publick Ministery, and truly that metaphorically in respect of the Divine and Spiritual power; for they are judiciall words; and that law, or power belongeth as well unto general preaching had in the solemn assembly, or as applied to any of the flock in particular, according to the pre∣sent necessity, or as it respecteth the publick censures of the Pres∣byterie. This may serve as a spunge to wipe away that aspersi∣on of Bellarmine, cast upon us, to grant that a Lay-man, or woman,* 1.783 or boy, or infidel, or Parrot (if taught the words of absolution) may absolve, as well as the Priest. It being appro∣priated to that holy order in our judgment, and practice no lesse than with them at Rome. This is all we say, that in case a Lay-bro∣ther be offended, and he upon brotherly reconciliation remit the offence, the same also shall be remitted in heaven; but in case where God is wronged it concerns the Priests office, to pronounce the absolution, and Theophylact hath said the same; Not onely whatsoever Priests do loose are loosed in heaven,* 1.784 but whatsoever we also that are wronged either bind or loose, the same shall be either bound or loosed in heaven. And for which, the Divines of Colen assembled at the Council of Trent, thought him inju∣red by those Fathers,* 1.785 as condemned in the X Canon there; and that the Protestants would triumph in the cen∣sure of such a Father. And in the same sense Beza subjoyneth;* 1.786 Although when one private man shall truly from Gods word, and out of love rebuke ano∣ther,

and he take it not amiss, the same is ratified in heaven according to The∣ophylact, and Austin; yet I affirm in the words of binding and loosing, a sacred and solemn action ever to be si∣gnified. And thus much we teach, and thus much for the Lords Commissioners.

* 1.787By this which hath been said, the fourth and last circum∣stance is transparent; that by whatsoever is meant, what sins soever. Peter received the keys from Christ,* 1.788 that is, the power of binding, and loosing sins, saith Saint Augustine. Ʋnderstand by the keys such as bind and loose, that is to say, either the pardons, or punishments of sins, saith Theophylact. For in the performance of this promise, wherein Christ made good his word,* 1.789 after his Resurrection; whatsoever here, is whose sins soever there;* 1.790 and hereupon the Apostle saith, The weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds. And bonds of that virtue as can fetter the soul, and a power so efficacious as to release them of spiritual bonds. Earthly Princes (saith Chrysostome) have power to bind but the bodies onely,* 1.791 but this bond (which the Priests have) reacheth to the soul it self, and extendeth unto heaven. Then that clause [whatsoever] is to be taken not in the full latitude therof, but with a fitting l••mitation,* 1.792 and d••stribu∣tion, for no man doubteth but that Christ our Lord spake not of a binding at large, but of a certain determinate kind thereof; of the bond of Anathema, as the Gloss willeth, or a Spiritual tye, and of a superiour order, as Suarez holdeth, from the bond of sins, and not from the bond of debt, as Jo∣hannes

Parisiensis teacheth. Sin then, or the cords thereof are the object whereabout the power and ministery of the keys is exercised. And thus hast thou (Gentle Reader) the promise opened, and the Contents of this Commission.

I pass to the performance thereof,* 1.793 for without that all pro∣mises are but like Ixions cloud, flattering our hopes for a season, but at last sending us empty away. Our God is faithful that hath promised, and will never cheat our expectation. The pro∣mise then was accomplished, when Christ said,* 1.794 Receive the Ho∣ly Ghost, whose sins soever ye remit, they are remitted unto them; and whose sins ye retain, they are retained: Wherein is a colla∣tion of the former power shadowed under the Metaphor of the keys, and of binding, and loosing; which being already suffici∣ently discussed, little remaineth to be spoken, save the weigh∣ing of the words, and the method how they are set, and pla∣ced. And so they are not onely a concession of authority in re∣mitting, and retaining sins to certain persons, but a ratihabiti∣on, and confirmation of whatsoever they shall do in the lawful use thereof. The Persons therein mentioned are three, 1.* 1.795 the person of the sinner or penitent, in Quorum, whose sins soever; 2. of God in remittuntur, they are forgiven; but by whom?* 1.796 God, who in his own right pardons sins; 3.* 1.797 of the Priest in remiseritis, ye, my Apostles and Ministers: there are then three expressed, and where three are expressed, three are required; we cannot rend off one part of the sentence: If you leave out the sinner there is no work for remission; and if God, remission hath no force; and if the Priest, no ordinary application. It is Gods will and ordinance to proceed by the Churches act, and to associate his Ministers, and to make them workers toge∣ther with him; they cannot be more excluded forth of this than any part of their function; and to exclude them, is after a sort to wring the keys out of their hands, to whom Christ hath gi∣ven them;* 1.798 and to account of their Ministery in what sins soever they shall remit, and of their solemn sending and inspiring, as if it were an idle, and fruitless ceremony. And so the Persons are distinct. Now the Confirmation of the Priests power is wonderfully expressed also, if we respect first the order, the Priests remiseritis standeth first, and Gods remittuntur second;

whom the Minister forgives is seconded with Divine remission; and it was Ch••ysostomes observation, (as I have formerly shew∣ed, and explicated the sober sense th••reof) how forgiveness beginneth upon earth, and that heaven followeth after; so that whereas in prayer, and other parts of Religion, it is sicut in coelo, sic & in terra, as in heaven so in earth; Heaven being made a precedent for earthly imitation; here it is sicut in terra, sic & in coelo, as on earth, so in heaven; as if earth were a fit Pattern for Heaven to follow; which how that Father hath amplified, as if heaven should derive from earth authority of judging, and God come after his servant, giving him leave to judge first, and himself after; and how the same may not be understood, as if God did conform himself and censures to the Priests, but confirm rather their just proceedings, hath been by me formerly mentioned, and not now to be rehearsed. I come [ 2] to the next circumstance which is the time, remittuntur, they are, not shall be remitted; no delay, instantly, upon the con∣ception of these words; as Na••han to David, not transferet, [ 3] but transtulit, the Lord hath taken away thy sin. Thirdly, the manner, in setting down the words so; as if Christ were con∣tented it should be accounted their act, and the Apostles the Agents, himself but the Patient suffering it to be done: For the Apostles part is delivered in the active,* 1.799 remiseritis, ye shall remit, his own in the passive, remittuntur, they are forgiven; and so for the retentive part, retinetis, whose sins ye retain, (the Greek signifying to retain with power and force) they are retained. Fourthly, the certainty in the Identi∣ty of the word, not changing the same; for it is not whose sins ye wish, pray for, or declare to be remitted, but whose sins ye remit, using no other word in the Apostles office, than he useth in his own right. It is well observed by Richardus, against such as diminish this authority in the hands of the Mi∣nisters, [ 4] as if God used them but as Heralds, and Criers, to declare his pleasure onely.* 1.800 Such men say, the Apostolical men have not power to remit, and retain sins, whereas the Lord saith they have; and say withall they have onely power to shew forth the

same, whereas the Lord saith not so; Whose sins soever ye re∣mit, (saith he) not whose sins ye shew, or declare to be remitted, are remitted unto them. The words then of our Commis∣sion we retain precisely, not challenging more than the Lord hath given us, which were presumption, nor abridging his boun∣ty, which were in us either supineness, or ingratitude. And these words solemnly pronounced by the Bishop, are still used, and so ever have been; are still accounted, and so ever have been, the very form, and soul of Priestly order, and institution; thereby those Reverend persons exercise that branch of their supereminent power, in conferring the holy orders of Priest∣hood, in begetting Fathers, not Children; Masters,* 1.801 not Scholars in the Church, as Epiphanius rightly; and this is the word that spiritual seed, whereby that Paternity is conceived, and brought forth. And is it not a wonder that any son of this Mother, any member of this Church, should envy this power, or sleight this gift, seeing the Ministers receive not this bene∣fit to their own use; put not this Candle under a bushel; lock not up this treasure within their own coffers: But like the good Scribe bring forth new, and old, as occasion serveth; and like the faithful Apostle, That which they received of the Lord deli∣ver they unto you: Who then is Paul? or who is Apollo?* 1.802 but Ministers by whom ye believed. You the people are Gods hus∣bandry, we the Clergie are labourers together with G••d. And are you troubled at the seed we sow, or the implements of hus∣bandry we use, to make you a fruitfull field? ye are the Lords building, and we his Builders; think you much of our skill, and indeavours that you may be edified? Therefore whether Paul,* 1.803 or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, all ye are Christs, and Christ is Gods. The greater the t••ust reposed in us is, the grea∣ter is your hope, and our account. The Charge is ours, but the commodity is yours, for whose good we are enfeoffed with this power; then for any man to slight or disparage the gift, will argue either a disesteem of the thing it self, or despair to reap any benefit from it; rather give God the glory, that hath given such power unto men, and remember for whose sakes it was given. I shall make up this part with the saying of Theophylact;

Behold with me the dignity of Priests,* 1.804 how God-like it is, for to God i•• bel••ng∣eth to forgive sins; they are then to be honoured as from God. Let them be o∣therwise worthl••ss, what then? They are Ministers of Divine graces: Grace worketh by them, as it spake by the mouth of Balaams ass, for our unworthi∣ness doth not frustrate or hinder grace: seeing then grace comes by Priests, in that respect let them be honoured.

* 1.805By this that hath been said, it appeareth how much the Church was wronged by Novatus, a Bishop in Africk, and Novatian a Priest of Rome; for those two laid their heads toge∣ther in the conception of that desperate heresie: Spoiling her of this Ministerial power in reconciling Penitents lapsed after baptisme into notorious offences, though their repentance were never so sound, or soundly demonstrated. An opinion begotten upon the severity of those Primitive times, wherein the Fathers of the Church, however they might believe that the Church had warrant to receive such sinners, yet they abstained from the use there∣of,* 1.806 leaving them to their grief, and Gods mercy; nor were those Here∣ticks proscribed by the Church (as Petavius informeth us) for denying lapsed sinners to be admitted to the communion again; but for cruelly and desp••tefully maintaining, that the Church had no right nor autho∣rity to r••concile them,* 1.807 and to pardon their offences; and upon the point wrested from her Priests the power of the keys. The Novati∣ans (saith Ambrose) tell us, how they ascribe this reverence to God, as to reserve unto him onely the power of pardoning offences,

whereas in truth none do him greater wrong than those that go about to repeal his commandments; seeing the Lord Jesus himself in the Gosp••l hath said, Receive the Holy Ghost; whose sins soever ye remit, &c. who is it therefore that honoureth him most? whether the man that obeyeth, or he that opposeth his command∣ments? the Church in both preserves her ••b••dience, as well in binding as in loosing sin. But this heresie in that is cruel, in this disobedient, and will bind that it may not loose, and will not loose what it hath bound. And in this way the Latin Fathers set down this heresie, but the Greek (I know not how truly) charge them further, as affirming them to cut off such sinners not one∣ly from the society of the Church without hope of recon∣cilement, but from salvation without hope of mercy; that those who denied Christ could not obtain mercy; So Theophylact.* 1.808 And Epi∣phanius; Novatus br••ached this heresie, saying, there was no salvation but one repentance, and he that fell after Baptisme could never after be able to obtain mercy. But whether they cal∣led the mercy of God into question, as they did the reconciliation of the Church, may be doubted; and it may well be, whether Tertullian came home to them in this opinion or no, in whom we read,* 1.809 That Christians should not be mingled with such grievous sinners who were to have neither right nor fellowship with Christians; following the sharp discipline of the tim••s; wherein such lapsed sinners were made over unto God, so,* 1.810 as after a long and tedious repentance, they could not be admitted to be at peace with the Church, without any respect unto th••m at all, but were for ever, and at their death also, excluded from the Church, and absolution, saith that learned Civilian, who hath of late enriched the Church with another piece of Tertullian, and pieced the

same with his learned Notes. Cyprian being censured for the breach of this discipline, and dispen∣sing,* 1.811 and admitting of such who had fallen in persecution, and through frailty had incensed unto Idols, made his apology for his practice herein. The Church in his dayes, and the dayes following, not onely claimed the power, but acted, and used the same towards Pe∣nitent sinners of all sorts, reaching the hand of absolution to such as devoutly craved the same. For God maketh no distinction (saith Ambrose) who hath promised his mer∣cy unto all,* 1.812 and hath granted to his Priests licence to absolve, without any exception; but he that hath aggrava∣ted in offending, let him increase his sorrow; for greater sins are to be washed with larger tears; whereby we are given to understand, that sins in themselves unlike are alike in pardon; and if a Peni∣tent distinguish of them in tears, God will put no difference in pardoning.* 1.813 The incestuous Corinthian smitten with the Chur∣ches censure, is upon his sincere repentance restored to his state again; and that speech of the Apostle warranting his restituti∣on, is urged by this Father against these Hereticks; To whom ye forgive any thing, I forgive also; for if I forgave any thing,* 1.814 to whom I forgave it for your sakes, I forgave it in the person of Christ: Why do (saith he) the Novations then read Saint Paul, if they imagine he erred so impi∣ously, as to usurp upon his Lords right? but he challenged what he received, and incroached not upon what belonged not unto him. The Church then of old hath maintained her own, which she hath ever executed.

* 1.815Hitherto our industry hath sweat in discoursing upon that ministerial power, which Christ in his Gospel hath deposited to the Stewards and Dispensers of the Mysteries of God: Our discourse must continue in laying down the properties belong∣ing

to this power; wherein first it occurreth,* 1.816 whether Absolu∣tion pronounced from the Priest be absolute, or standeth upon some conditions to make it powerful and efficacious: for an∣swer whereunto, we must know that Priestly absolution is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sole and self-working cause of remission, but that more, and more principal Agents, and remarkable conditions belong thereunto; For as the Cardinal obser∣veth upon that Quaere, whether the Sacraments confer grace? there is a concurrency, 1. of Gods will in the use of an exter∣nal and visible sign; 2. and of the passion of Christ as the meritorious cause; 3.* 1.817 also the power and intention of the Mini∣ster in consecrating the same according to Gods word, as a remote cause; 4. then faith and repentance disposing the Communicant in the right and profitable use thereof; 5. and lastly, the actu∣al participation of the Sacrament. So likewise, that remission of sins may ensue upon Priestly absolution, there is required the will and good pleasure of God to confer this pardon; the suffering of Christ, to deserve the same; and a well-disposed heart in the Penitent, whereby all obstacles are removed that may hinder the operation thereof. It being a received rule, that Physick works not upon an indisposed Patient. The effect in∣deed is attributed to Priestly absolution, it being Gods ordi∣nance, wherein he hath resolved to declare his mercy. For ex∣ample, 1. let wood be dried, 2. fire stricken from a flint, 3. applied to the wood, and so burn; it is not driness in the wood, nor striking fire on the flint, nor applying of the fire, but the fire it self that burneth: So it is not in God that wil∣leth, nor in Christ that meriteth, nor in the sinner that repen∣teth, nor in the Priest that absolveth, but in the divine Ordi∣nance, consisting in the strength, and true use of all of these, that remitteth sins. And as our Lord said unto the blind men in the Gospel, Believe ye that I am able to do this?* 1.818 upon whose affir∣mative answer, that they believed; he said, according to your faith be it unto you: so is the absolution of the Minister efficaci∣ous according to the faith and repentance of him that receiveth it. Such conditions the Ancients held to be requisite; name∣ly, Hierome, commenting upon those words of Daniel,* 1.819 It may be God will pardon thy sins, rebuketh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the temerity

of such as are so absolute and peremptory in their absoluti∣ons: When Blessed Daniel (saith he) who knew things to come, doth doubt of the Sentence of God, they do a rash deed that boldly promise par∣don unto sinners.* 1.820 And Saint Basil; The power of forgiving is not absolutely conferred, but upon the obedience of the Penitent, and consent of him that hath care of his soul. The same resolution had place in the Schooles. So Aqui∣nas; When the Priest saith, I absolve thee he sheweth the man not onely sig∣nificatively, but effectually to be ab∣solved — Although that effect may be hindred on his part that receiveth absolution; where a general revelation of faith may suffice, by which sins are forgiven, but the more perfect exposi∣tion is, I absolve thee, that is, I bestow upon thee the Sacrament of absolution; clearly differencing be∣tween the administring of the Sacrament of absolution, and conferring the effect thereof, viz. remission of sins. And Canus, the better to lay open and resolve this doubt, distinguish∣eth betwixt the giving of absolution, and the effect thereof: his words are these; In respect of the Priest,* 1.821 and God that doth assoile, the party may remain absolved; whereas in respect of himself, the party peccant putting an obstacle thereunto, the ab∣solution of the Priest may take no present effect; and informes us further, that Great difference must be made betwixt remission of sins,* 1.822 to which the grace of Justification is ever an∣nexed; and the sentence wherein such a remission is juridically pronounced; where the sinner may be absolved be∣fore men, but not before God: And concludeth, After this manner the

Priest absolving an Hypocrite, con∣ferreth the true Sacrament of absoluti∣on, and as much as in him lieth, ap∣plieth the true form, although the ef∣fect be for that present crossed by the indisposition of the receiver: the sense is not then, I absolve thee, that is, I give absolution that shall take present effect, for remission of sins; But I pro∣nounce a judicial absolution which in it self is able to absolve thee, if thou hadst any will to reap the fruit thereof; as if a Judge should give sentence for the Prisoners inlargement and freedome, and he have a minde to remain a Captive still. And although I on this side turn the key, and thou bolt the door on the other, I truly unlocked the door, and open it would be, if thou didst not keep it still barred. By all which it appeareth that this Spanish Prelate was fully of opinion, how a well-disposed mind in the Penitent ought to concur to the absolution of a Priest, that good may come thereof;* 1.823 from whence Maldonat borrowed that form of absolution, I as much as in me lies ab∣solve thee; and Suarez addeth this implicite condition, unless the receiver put some impediment, following therein Hugo de S. Victore, from whom he saith thus; that this form, I absolve thee, doth rather signifie the power, and virtue, than the event of absolution. And the Cardinal himself, however he may expro∣brate conditional absolution in us as idle and frivolous, yet upon better consideration his great heart comes down, and de∣termines thus; The M nister by those words (I absolve thee) sign••fieth nothing else, but that he, as much as in him lieth, con∣ferreth the Sacrament of Reconciliation or absolution; which in a man rightly disposed hath virtue to forgive all his sins. This shall serve for the first property.

In the second place,* 1.824 as touching the Infallibility of Priestly absolution, never any Divine was yet so simple to ascribe, or

Priest so impudent to arrogate any such privilege of preser∣vation from error, in the exercise of this Ministerial office: the promise of infallibility was amongst others an Apostolical pri∣vilege, made unto them by Christ, as they were witnesses of his name, and truth; it being a personal honour, as the gift of prophesie, and revelation of future events, serving for the first plantation of the Church; for the same Spirit was promised on their behalf,* 1.825 not only to guide them into all truth but to shew them things to come; nor may any that succeed them in the Ministe∣rial office, pretend to be infallibly guided into all truth, any more than they may unto the gift of prophesie. The Pen-men of the holy Scripture were in that action infallibly true; for they were to prescribe a law, and set a just copy, which if Priests and Ministers follow, they are safe, and their censures just; albeit they cannot challenge that excellency, as that they shall alwayes proceed according to that Canon, the word of God. Those Primitive Planters were led into all truth abso∣lutely, for directions unto Church-men their Successors; and they working by that square are ever right, though not ever sure to work accordingly. The Apostles then efficaciter could not erre, as preserved by the Spirit, and grounded in the truth; and Priests conducted by their writings and instructions have meant sufficient to preserve them from erring, though no assu∣rance that they are infallible. The School-Doctors make the key of excellency, which Ch••ist keeps to himself,* 1.826 to differ from the mini∣sterial key, not onely in the univer∣sality of causes, as fitting all wards, and censuring all mens actions; but in firmness of justice, as confirmed in the right; and they assign the rea∣son, because the will of Christ is in∣separably conformed unto Divine recti∣tude: now man hath not those clear beams to discern truth from errour, nor his will so certainly rectified, but that errour may impose upon him, or he himself may of his own accord de∣viate from the right rule. Their conclusion is, the power of absolution exercised by the Priests, extendeth but to some per∣sons

and cases, and is infallible in none;* 1.827 and then onely in the right when conformable to Gods law. And in truth, if Priests were freed from errour, what need the Schools so carefully to distinguish betwixt the erring and not erring key? Scotus markes the periods in these proceedings well; 1. Sometimes (saith he) absolution is ratified in heaven on both parts, viz. when the sinner is truly Penitent, hath fully confessed, and the Priest rightly absolved. 2. Sometimes on the Priests part one∣ly, when the sinner playes the hypocrite, and makes shew of contrition without inward sorrow; where the Ghostly Father performes his duty, for as man he knoweth not the heart of man; but his absolution is not confirmed above, because the sinner is not capable of that grace he shewed himself to be. 3. Lastly, on the Penitents part, if he bar not, but present him∣self well-disposed, and the Priest proceed erroneously, the Penitent reapeth the fruit of absolution from heaven, though not the formall words from below. Thus the Confessee may come by the virtue and effect of absolution, although Qui à Confessionibus, the Ghostly Father may deny it; and the Con∣fesseur may formally and rightly absolve, and no benefit ex∣tend to the Confessee. Contrition then is required in the sin∣ner, and fidelity in the Priest, that absolution may be efficaci∣ous. Now as the sinner is not ever contrite and penitent in shriving, no more is the Priest ever faithfull and infallible in pardoning; the sentence of the Priest is then in force when grounded upon Gods word, and treads the footsteps of the Judge eternal; whatsoever sins ye remit, that is after the form of the Church,* 1.828 and not with an erring key, are remit∣ted, saith their Seraphical B••naven∣ture; and Lyra limits the confirma∣tion to just proceedings on earth; sins are remitted and retained in hea∣ven, when the judgment of the Church is conformable to Divine judgment. And again, Ʋpon supposition of the true use of the keys, God approves thereof in heaven, otherwise not. And these Caveats need not be entred, if the Priest could not

mistake herein. And Richardus observing the words, that they are not, whatsoever thou hast a will to bind on earth,* 1.829 but whatsoever thou shalt bind; deduceth from thence, that it lies not in the Priests pleasure to bind whom he thinks good, but as he find•• just cause: and concludeth; A just sentence from the Priest bindeth and l••oseth, whereas the unjust sentence of the Priest is a meer nullity. The Sc••oolmen are seconded by the Canonists. As the M••nister or instrument hath no efficacy in operation, but as moved by the principal Agent:* 1.830 So the Priest who worketh by those keyes instrumen∣tally, If he use these keys after his own appetite, and shall omit the just moni∣tion of God, sinneth, saith one of that rank: and another much to that pur∣pose; It is not lawful for the Priest to use the keys as he please; for seeing he worketh as an instrument of God, he ought to follow the divine motion, else he is out. Now what need these Cau∣tions and restrictions, that the Priest must be directed by divine monitions, if this instrument were in∣fallibly moved by the virtue of the first agent? and that ad∣vise to follow the divine motion, if the keys in his hand were ever and undoubtedly swayed to the right wards? These prescri∣ptions are jealous of some eccentricities in the motion of these inferiour orbs, and of some tamperings in these lower keys. This unanimous consent of School-men and Canonists in this point, whether it proceed from the beams of Divine truth, or for that they would not throw open the Popes prerogative in Common, (whom they hold onely to be infallible) I cannot say. But it may safely be concluded, Absolution to be then onely in force, when matters are carried with right judgment, and no errour committed in the use of the keys.

* 1.831The third property, that Absolution from the Priest is decla∣ratory; that is, not absolving so much as pronouncing a Peni∣tent

from God to be absolved. As the two Apostles having healed the lame man, and the people filled with wonder and amazement, had recourse unto them to do them honour; they professed that it was not their power and holiness that had made that man whole, but that the name of Christ,* 1.832 through faith i•• his name, had made that man strong, as very shie and fearful of Sa∣criledge, in concealing the theft of Divine honours which the peoples opinion had stollen for them. So it is not the holiness or power of the Priest and Minister that remitteth sin, but God in the Name and Faith of Christ Jesus. The Priest is an Herald making intimation thereof; his absolution is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in his own right pardoning, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, demonstrative onely, as a special officer of the King of mercy. And as Gemini an old Astronomer delivered of the constellations in heaven, that they are not the causes of rain, winds, tempests, &c.* 1.833 But because observation found such accidents usu∣ally coming to pass upon the Cosmi∣cal and Acronical rising and setting of such asterismes, such effects were ascribed unto them; whereas they were not causes thereof, but indications, giving notice that the times and seasons were now come when such effects come to pass. That which the Priest doth is to dispose the Penitent, and by the word, upon probable signs of sorrow to absolve him; which absolution is not a proper act of forgiveness of sin, no more then he that brings the Princes pardon can be said to pardon the Delinquent; nor hath it any direct, necessary, or Physical influence in forgiveness of sin, but he is onely causa moralis seu concilians, whereupon God is said to pardon the Penitent when he seeth him humbled. And as a Messenger of the Princes pardon is a mean whereby the prisoner is actually discharged, and causa sine qua non, a cause without whose mes∣sage by him deliver••d, the offender had been still a captive, and perhaps executed: So oftentimes the Minister is a cause, though not of pardoning, yet of freeing the sinner; and though not of remission, yet of the sense and feeling thereof, by ap∣plying the mercy of God, without which the poor sinner might

peradventure have been swallowed up of grief. Although then the Priests absolution be declarative, yet it is not so jejune and leaden as many therefore imagine the same to be; for what else are all Juridical sentences, determinations, and judgments in all kind of laws, but the application of a point in law to a matter in fact, and a declaration what the thing questioned then is in law, and what justice either assertive or vindictive belongeth thereunto. Now because the Judge is nothing else but the speaking law, and his judgment an applied declaration thereof; shall his sentence be therefore infirm, because he judg∣eth according to law? or shall the Priests absolution be the less respected, because it is grounded upon Gods word, de∣nounced in his Lords name, and applied by his special direction? The place wherein they serve is a Stewards place, and the Apo∣stle telleth them,* 1.834 that it is required in stewards that they be faith∣ful; They may not therefore behave themselves like the unjust Steward,* 1.835 presuming to strike out their Masters debt, and put less in the place without his direction, and contrary to his li∣king.* 1.836 Ambassadors they are for Christ, and must be careful to follow their Masters instructions, and not to intrench upon soveraign points, as to imagine the power of proclaiming war, or concluding peace lay at their devotion; this indeed were not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to exceed their Commission, and upon the matter to subject themselves to the danger of the law, and their proceedings to be vacated, and made of none effect. The Master of the Sentences resol∣veth this power to consist not in bind∣ing or in loosing,* 1.837 but in shewing forth onely who are bound and who are loosed; and produceth the authority of Saint Hierome to maintain his reso∣lution; that as in the Levitical law, the Lepers were commanded to present themselves unto the Priests, whom they made neither clean nor unclean, but discerned who were so; and concludeth, that Evangelical Priests remit and retain sins, when they discover and shew forth what sins by God are retained or re∣mitted. Lombard is followed by Occam; The Priests bind or loose,

in shewing men to be bound or loosed.* 1.838 And they both by Ferus; Not that any man properly remitteth sin, but that he sheweth and certifieth from God that it is remitted; for the absolution thou receivest from man is nothing else then as if he should say, Behold, my son, I certifie unto thee thy sins to be forgi∣ven; I declare unto thee that thou hast a merciful God; and look whatsoever Christ in baptisme or in the Gospel hath promised unto us, he now by me declareth, and promiseth unto thee. And with this pregnant testimony we conclude this property.

The last property to be inquired,* 1.839 If the act of this absoluti∣on be Ministerial or Judicial; and my answer is, both ministe∣rial and judicial, per partes to be demonstrated. For the first, It cannot be otherwise, no effect exceeding the virtue of its cause, and no property transcending the nature of its subject. If therefore our calling be ministerial, so is every office and act thereof. And let none of that order distaste the name, for Jesus Christ was a minister of Circumcision;* 1.840 and the Apostle styles himself a Minister of the Gospel,* 1.841 and Timothy a consecrated Bishop, a good Minister of Jesus Christ. Away then with all contemptuous thoughts,* 1.842 for God hath made his Ministers a flame of fire, able Ministers and of the Spirit, Ministers of the Spirit and graces thereof (amongst whom remission of sin is not the meanest) and not Lords. Therefore before they were ha∣bilitated for remission of sins, our Lord is said to breathe upon them, and say, Receive the Holy Ghost; for this is not the gift of man (saith Ambrose) neither is he given by man,* 1.843 but being called upon by the Priest, is given by God; wherein the gift of God is the Ministery of the Priest; Paul the Apostle held himself

so far unmeet for this office, that he rather prayed we should be filled with the Spirit of God; what man hath so highly co••ceited of himself, as to arrogate the collation of this gift? The Apostle therefore made his request by prayer, and challenged no right by authority, choosing rather to intreat, and not presuming to com∣mand. Ministers then we are, and suppliants on the peoples behalf, that they may receive power from above, and not Lords or commanders of the Spirit of Grace. The same Father also informeth us, saying, Behold how sins are forgiven by the Holy Ghost;* 1.844 but men exhibit their Ministery in the remission, exercising no right or faculty of any power, for sinnes are not for∣given in their name, but in the name of the Father, and of the Son, and of the Holy Ghost. They intreat, but the Deity be∣stoweth; the obsequiousness is from man, the bounty from an high∣er power; and thus much for the Ministerial part.

* 1.845For the second, I have cast my self into divers cogitations why this office of absolution should be denied to be a judicial act; Is it because declarative? The like exception lieth against all civil judgments,* 1.846 which are declarations what Law is in particu∣lar cases; or is it because the Priest may erro in his declaratory sentence? and that laies hold of a Civil Judge likewise, who hath lawful authority to judge right, yet no assured infallibility that his judgments shall alwayes be right; Is it because Mini∣sterial? Then exclude all Judges from the Bench, that sit there by virtue of an higher power: we determine then, that Mini∣sterial power in the Priest is opposed to Soveraigne and Despoti∣cal, but not judicial; because the power in an inferiour Judge is Ministerial in respect of the Authority, and Judicial in regard of the exercise thereof. A Judge he is, though not supreme, and in his own right. So God is the Soveraign and absolute Judge, and in all cases; the Priest subordinate, and substituted by his authority; yet a Judge, though the Lords Officer, and giveth judgment, albeit he declareth his Masters divine will and pleasure. In the case of the Incestuous Corinthian, Paul

takes upon him the Authority of a Judge, and denounceth the Spiritual censure;* 1.847 For I verily as absent in body but present in Spirit, have judged already, as though I were present, concern∣ing him that hath done this deed; where the sentence immed••ately followeth. Now what judgment is here required and herein to be used, will appear,* 1.848 if we consider the several kinds of judg∣ments, which in Panormitan are threefold; 1. of discretion, 2. of examination or inquisition, 3. of authority or definition. Of which the first is held so requisite, that one of the keys hath been called after that name, the key of discretion; and where this is wanting, the blind Priest may call light darkness, and darkness light. Discretion serving like the two lights in the fir∣mament, to distinguish virtue and vice asunder; and the more to be required in a Priest, who is not onely to put a difference betwixt light and darkness, but betwixt darkness and darkness, betwixt Leprosie and Leprosie, betwixt sin and sin; and how shall a Priest know sin that is ignorant of the law? and how shall the law be understood without discretion? In that great variety of sins and sinners which may come before the Priest, he had need to have his eyes in his head that shall take the true distance of Criminal cases; for then is the sentence of the Priest approved and confirmed of God and the Court of Heaven,* 1.849 when it proceeds from that discretion, as the merits of the guilty person contradict not the same; whom∣soever therefore they loose and bind by the key of discretion, and according as the person may deserve, such are bound and loose in heaven, saith the Perpetual Dictator in the Schools, Peter Lombard. Of such necessity is discretion. And when sins are discerned, great judgment is required, as well in the curation of sin as in the punishment of sin, for in some sinners it hapneth that the pu∣nishment of sin is the best help and means for the curing there∣of; of whom that may be verified, Perieram nisi periissem, I had perish d utterly if I h••d not perished. Of this sanative and purgative humour are afflictions, like Northern winds blowing cold, but sweeping and cleansing the air. Thus the incestuous

person was delivered unto Satan,* 1.850 for the destruction of the flesh, that the Spirit might be saved in the day of the Lord Jesus: which censure was a curative M••dicine from a Spiritual Physician and careful,* 1.851 not from an enemy or destroyer, cha∣stising th•• flesh for the benefit of the soul. And is there not need of judg∣ment in administring such receipts, where the ingredients may be poysonable and desperate, if not allaied with much skill and discretion? Again, the Priest had need to be judicious in discerning unfeigned sorrow and contri∣tion for sin;* 1.852 for as much as Repentance is an act of vindicti••e or corrective Justice, whereby a sinner taking vengeance on himself for offending God, in a sort preventeth his justice; And to repent is(a) 1.853 to do judgment in the Prophet, or to(b) 1.854 judge our selves, as the Apostle calls it, to which there belong∣eth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a revenge or punishment. Now there ought to be a correspondence betwixt sin and sorrow; and an Analogy betwixt the iniquity of sin and the fruit worthy of Repentance. And if the Priest find some sinners to take on but little for hainous of∣fences, he is to aggravate the offence, and to proportion the sorrow; not with any intent thereby to satisfie God, but to please him. And in the case the Penitent be swallowed up of grief, he is to alleviate the burthen; and great judgment is requi∣red in making this allotment, what sorrow sorteth for each sin, and to pronounce when the same is defective and excessive. And lastly, great judgment belongeth in the right application of this power, that it may work and produce good effect. To whom, and to whom not, and which way the key is to be tur∣ned, to loose, or to look the offender; since it is not but with advice to be applied, nor hands hastily to be laid on any man, 1 Tim. 5.22.* 1.855 A place referred by the ancient writers to repen∣tance, and the circumstance of the place giveth no less. I said before that the best Physick works not upon indisposed Patients, nor doth one receipt cure all diseases. Judge then the Priest must of the nature of the disease, of the state of the sinners soul, as well as the efficacy of his Medicine. And it fareth with those that are diseased in mind, as with some such that are visited

with corporal diseases, as not to question the virtue of the phy∣sick, but to suspect their own weakness in the use and opera∣tion thereof; It being usual with many (especially at the last gasp) not to doubt of the power of remitting sins, but of their own indisposition to receive it, whether the physick will stay with them or no, and work upon their souls; and a judicious Priest must see to that. These circumstances considered, (and many more that may fall in) tell me, if the handling of the keys and discreet managing thereof be not a judicial act. In such ballances as these causes are to be weighed, and then the power of binding and loosing to be practised;* 1.856 Priests must consider what the fault is, and what repentance hath followed thereupon, that such as Al∣mighty God doth visit with the grace of compunction, those the sen••ence of the Pastor may absolve. Greg. And hence it comes to pass that the Fathers erect thrones for these Pres∣byters, making them Judges, and honouring their resolves as solemn judgments. Saint Austin expounds the thrones,* 1.857 and those that sate thereon, and the judg∣ment given unto them in the Revelati∣on,* 1.858 not of the last judgment. But the seats of the Rulers, and the Rulers themselves, are understood to be those by whom the Church is now gove••ned. And the judgment given unto them cannot be taken better than of that which is spoken, whose sins soever ye remit, &c. and the Apostle, what have I to do to judge those that are without, and do not you judge of those that are within? And Saint Chrysostome extols the same far above the glittering pomp of earthly Tribunals. Although the Kings Throne seem un∣to us majestical for the precious stones dazling therein and the gold wherewith it is beset.* 1.859 But withall the admini∣stration of earthly things alone comes

under the jurisdiction thereof; and fur∣ther authority it hath not; whereas the P••iests throne is seated in heaven, and matters thence are turned over to their decision. And Saint Hierome; having the keys of the kingdome of heaven, they judge after a sort before the day of judgment.* 1.860 And Saint Gregory; Be∣hold they are not onely secured on their own behalf, but receive the power of loosing the bonds from others, and ob∣tain a principality of judgment from above, that they may in Gods stead re∣tain the sins of some, and release the sins of others. Either then we must ascribe judgment to the Priests in the Ministery of the keys, or else afford but little in this be∣half to these Doctors. Judges sure they are, if these Ancient worthies have any judgment.

* 1.861We are now come to the exercise of this power, which is in∣deed the very life thereof; and this practice is spiritual, as the weapons of our warfare are; containing the means, in the dis∣creet use and application whereof God forgiveth sin, and his Minister giveth notice of that forgiveness.* 1.862 Now there are four things in the hand of the Minister (as a great Divine of our Church noteth) the Word, Prayer, Sacraments, and Disci∣pline: by the word of Doctrine he frameth, winneth and perswa∣deth the sinner to repentance and conversion, seeking and procuring remission from God. By Prayer he seeketh and obtaineth it for the sinner. By the Sacraments he instrumentally maketh him parta∣ker as well of the grace of remission as of conversion; and by the power of the discipline he doth by way of authority punish evil doers, and remit, or diminish the punishments he infl••cteth, according as the Condition of the party may seem to require. Thus that judici∣ous man hath reduced the practick of the keys unto four heads; and we receiving this method from him shall open them more particularly.

* 1.863The first is the word of Reconciliation, and consisteth in the preaching and due applying thereof; and the Ministery thereof

doth the Apostle specially place as a powerful ordinance,* 1.864 where∣by a sinner is cleansed from his in••quity. Now are ye clean through the word I have spoken unto you; whereupon Aquinas observeth; God to have given us the virtue,* 1.865 and to have inspired into our hearts, that we should declare unto the world this reconciliation to have been made by Christ. Therefore it is called, 1. the word of salvation, Acts 13.16. 2. and the word of his grace, Acts 14.3. and the word of promise, Rom, 9.9.* 1.866 and the word of recon∣ciliation, 2 Cor. 5.19. and the word of faith which we preach, Rom. 10.8. Insomuch that when Ti∣mothy shall rightly divide the word of truth, that is,* 1.867 promises to whom promises belong, and judg∣ment to whom judgment appertaineth, and that by preaching of the word, instantly;* 1.868 and applying the same by way of reproof and exhortation, or by private admonition, therein he doth the work of an Evangelist, and maketh good proof of his Ministery.* 1.869 After this manner did the Apostles loose the cords of sin by the word of God, (saith Hie∣rome) by the testimony of the Scri∣ptures, and by exhortations unto virtue. And Saint Ambrose, sins are remit∣ted by the word of God, whereof the Levite was an Interpreter, and a kind of Executor. And in this sense the Apology of the Church of England acknowledgeth the power of binding and loosing,* 1.870 of o∣pening and shutting, to have been gi∣ven by Christ unto the Ministers; and the power of loosing to consist herein, when the Minister by the preaching of the Gospel shall tender the merits of Christ, and absolution to dejected spi∣rits, and truly penitent, and shall de∣nounce unto them an assured pardon of their sins, and hope of eter∣nal salvation.* 1.871 This is that key of knowledge mentioned by our

Saviour.* 1.872 And as the Jewish Scribes were by him justly repre∣hended, for shutting up the kingdome of heaven against men by their wicked and adulterine expositions of the Law; folding up the prophesies, lest the people should read Christ therein, and believe; maliciously detaining the key of knowledge,* 1.873 and not opening the Gates of the Law, that is, the obscu∣rity thereof, as Theophylact noteth. So the good Scribes praise in the Go∣spel is, to open to his hearers by prea∣ching of the word the door of faith;* 1.874 unlocking (as it were) the kingdome of heaven unto them by giving knowledge of salvation unto his people by the remission of sins;* 1.875 to give light unto them that sit in darkness, and in the shad••w of death, and to guide our feet into the w••y of peace; for to whom doctrine and instruction is com∣mitted, that man hath the key of know∣ledge,* 1.876 saith Theophylact. The key of knowledge is the authority of teaching, (saith Lyra) by which the true under∣standing lying inwardly hid, ought to be opened;* 1.877 and they on the contrary did shut it up by perverse interpretation. Upon the point then, to shut up the kingdome of heaven is to handle the word of God deceitfully, or not at all; and Christs woe unto you Lawyers, which take away the key of knowledge, is equivalent with Saint Pauls woe unto me if I preach not the Gospel. And this key is truly turned, when the word is duly applied.

* 1.878The next means ordained by God for procuring remission of sins, and wherein the Minister doth exercise his function, is Prayer;* 1.879 Is any sick amongst you? (saith Saint James) let him call for the Elde••s of the Church, and let them pray over him, anointing him with oyl in the Name of the Lord. And the prayer of faith shall save the sick, and the Lord shall raise him up: and if he have committed sins, they shall be forgiven him. And as the chains fell off from Peters hands, upon the prayers and in∣tercessions of the Church;* 1.880 so the Angel of the Covenant tou∣cheth a Penitents soul, and the bonds of sin are released upon

the prayers of the Presbyters. Saint Chrysostome informes us that Priests do not onely exercise this power of forgiveness of sins when they beget us again in Baptisme,* 1.881 but after the administration thereof, that power of remitting sins continueth in them; and for proof of that continuance he alleageth that former passage of Saint James, and thereupon inferreth, that Priests forgive sins not by teaching and admonishing onely, but by helping us with their prayers.* 1.882 And Saint Augustine maketh this one special way whereby the power of the keys is exercised in remitting sins; and to this end he adviseth offenders to do pub∣lick Penance, that the Church may pray for them,* 1.883 and impart the benefit of absolution unto them; and that which hath already been alleged from Leo,* 1.884 that confession of sin is to be ten∣dred to the Priest, who cometh in as an intreater for the sins of the Penitent. And that of Ambrose but lately quo∣ted,* 1.885 The Priests intreat, but the Dei∣ty bestoweth; the service is from man, but the bounty from an higher power. And his reason is sound, because it is the Holy Ghost onely that forgiveth sins by their function, and none can send the Holy Ghost but God; and stand he doth not at the Priests command, but intreaty. In the Schools two not of the meanest rank, Alexander Halensis, and Bonaventure, are clear of opinion,* 1.886 that the power of the keys extendeth to remission of sins by way of intercession onely, and deprecation, not by imparting any immediate absolution; whereof the later giveth reasons why the form thereof is deprecative, and indicative,* 1.887 for that by the former he looketh upward, and ascendeth unto God by prayer, and as a suppliant ob∣taineth grace and pardon; by the se∣cond he reconcileth to the Church, and

for a sign and demonstration hereof, to the form of absolution there is prayer premised by way of request, then fol∣loweth the absolution it self by way of recognition; the prayer begging for grace, and the absolution supposing the same to be obtained. And the ancient method or form of Divine Service observed in the absolving of a person excommunicate, was, first to repeat a Psalme, or say the Lords Prayer;* 1.888 secondly, O Lord save thy servant which putteth his trust in thee. Vers. O Lord hear my prayer. Ans. And let my cry come unto thee. Vers. The Lord be with you. Ans. And with thy spirit. The Prayer. O God, whose property is ever to have mer∣cy and to forgive, receive our humble petition, that this thy servant whom the chain of excommunication bindeth, the pitifulness of thy great mercy may absolve, through Christ our Lord. Then say, I absolve thee from the bond of excommunication in the name of the Father, &c. And accordingly in the new (as well as ancient) rituals of the Latin Church, the form of absolution is expressed in the third person deprecatively, as if it proceeded from God, and not indicatively in the first person, as if it pro∣ceeded from the Priest himself, thus; Almighty God be merci∣full unto thee, and forgive thee all thy sins past,* 1.889 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 con∣cealed. God deliver thee from all evil here and hereafter; preserve and con∣firm thee alwayes in every good work; and Christ the Son of the living God bring thee to the life which remain∣eth 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 superc••tousness, and that none of Gods glory might be thought to cleave unto the Mini∣sters fingers; for instance, In the general absolution upon the confession of sin at the entrance of Gods worship,* 1.890 He pardoneth and absolveth all such as truly repent them of their sins, and u••∣feignedly 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 Bish••p if pre∣sent) turning himself unto the people saith, Almighty God our heavenly F••ther, who for his great mercy hath promised forgive∣ness of sins to all such which with earnest repentance and true faith turn unto him, have mercy upon you, pardon and forgive you all your sins, strengthen and confirm you, &c. And at the visita∣tion of the sick, the sick party having confessed any w••ighty mat∣ter 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 b••lieve on him, of his great mercy forgive thee thine offences, and by his au∣thority 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,* 1.891 is in dispensing the mysteries of God, the holy Sacraments; and these added to the word of God render the pardon under seal,* 1.892 the more to confirm and quiet a distracted Conscience; for of Baptisme it is evident, Repent (saith Peter) and be baptized eve∣ry 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? assured∣ly 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 b••ing one and the same. So for the holy Eu∣charist, that lively mirror of our Saviours passion, wherein Christ is crucified 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before our eyes: wherein the Bread is broken, and delivered in token that his body was bro∣ken, and his merits given unto us;* 1.893 wherein the Bloud of the new Testament is shed 〈◊〉〈◊〉 many for the remission of sins. 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 Mi∣nistery,* 1.894 and another thing by the way of power (saith the Oracle of Hippo) the power of baptizing the Lord retain∣eth to himself, 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.* 1.895 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 com∣mit 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 Cardinali∣bus operibus Christi) writeth thus; Forgiveness of sins,* 1.896 whether it be given by Baptisme, or by other Sacraments, is properly of the Holy Ghost; and the privilege of effecting this remaineth un∣to him alone. So much for the third mean wherein the power of the keys is exercised, viz. in the due administration of the Sacraments.

The fourth and last thing wherein the power of the keys is discerned,* 1.897 consisteth in the interdictions and relaxations of pub∣lick Censures. Therefore Divines refer the promise of the keys made unto Peter, Matth. 16. to the Ministery and Preaching of the Gos∣pel,* 1.898 and the mention of the keys to be granted again, Matth. 18. to Ecclesiastical discipline and excommu∣nication. The censure of the Church is, Let him be unto thee as an heathen man, and a Publican. Where it appeareth to be two-fold;* 1.899 the greater and the lesser, as they are usually termed. The lesser excludeth from the Sacrament onely; and the greater shutteth out of the Church also, and maketh such interdicted persons like unto the Heathen, for whom it was not lawful to enter into the Temple, or s••t foot on holy ground; whereas the Publican was admitted to come within the Temple, and to make his prayers there. And this discip••ine is derived from the Jewish Synagogue; our Lord investing his Church with the same power. There are with us, (saith a late learned(a) 1.900 Rab∣bin) three sorts of Anathemaes, or censures; NIDDUI, CHEREM, & SCHAMMATA. Niddui,* 1.901 that is, elon∣gation, which separation was partly voluntary, when the un∣clean betrayed themselves, and desi∣red the expiation;* 1.902 & partly unvolun∣tary, when the unclean person was condemned by the Sanedrim or Council; whence the water was cal¦led Niddah, from expulsion, or se∣paration, because it was used in the expiation of such persons, upon so∣lemn confession of sin had also. But if any person repented not, that is, neglected the expiation, or behaved himself re∣fractorily to the decrees of the Council,* 1.903 they did then ex∣communicate him by Cherem, and this is to cut off from Israel,* 1.904 or from the congregation; and that man so cut off was to be esteemed no longer an

Israelite, but an Heathen, as our Lord speaketh: but if after all this he repented not, Meschammatabant eum, they did abo∣minate him with SCHAMMATA,* 1.905 that is, judged him guilty of eternal death; and it is called Schamm••ta,(a) 1.906 as if he should say Death i•• there. And peradventure this Anathema so aggravated was irrevocable. By this custome thus unfolded, not onely the saying of Christ, but many other passages of Saint Paul, receive light and interpretation. This is the bind∣ing part: The Relaxation or loosing is the amoval of the cen∣sure, the restoring to the peace of the Church, and a readmit∣tance to the Lords table. Which the ancient Councils and Fa∣thers usually expressed, 1. by bring∣ing them to the Communion; 2. re∣conciling them to or with the Commu∣nion;* 1.907 3. restoring the Communion to them; 4. or admitting them into the fellowship; 5. granting them peace. Neither is this kind of binding and loosing lightly to be esteemed; for how fearful a thing is it to be exiled from the Society of Gods people, and participation of the holy Myste∣ries?* 1.908 The keys of the kingdome of hea∣ven (saith Saint Augustine) hath Christ so given to the Church, that he said not onely, whatsoever ye shall loose, &c. but adjoyned, whatsoever ye shall bind on earth shall be bound in heaven; for vindictive justice is good also; And that which he saith, Let him be unto thee as an Heathen, or Publican, is more grievous than if a man should be smitten with the sword, consumed with fl••mes, or cast forth un∣to wild beasts; for there he hath put to Amen, or, Verily, I say unto you whatsoever ye shall bind on earth shall be bound in heaven; that we also might understand how much more grie∣vously he is punished that seemed to us to be left unpunished. And so

I have unfolded those Four wayes wherein the power of the keys is usually practised by the Ministers of the Church.

And thus far with Gods assistance have we waded in decla∣ring the power granted by Christ,* 1.909 and the true imployment of the keys. But as Soveraignty may degenerate into Tyranny, and power into violence and oppression; even so it hath fared in this Ministerial office: Some have been puff••d up with Pha∣risaical honours, as to dilate their fringes, and pass the bounds of Christs Commission. That man of Rome who pretends to have Peters keys onely, or principally at his devotion, cannot be content to sit in the Temple of God, but will there sit as God; and intrude upon the Royall prerogative of our Lord and Ma∣ster; planting his throne far above Princes, and not content with that, but to usurp upon Divine honours. Thomas Aqui∣nas (or whosoever made that book De regimine Principum) tells us of strange things,* 1.910 and saith we must say so too: That in the Pope there is fulness of all graces, because he alone granteth full pardon of all sins, that it may be verified of him, which we say of the chief Prince and Lord; for of his fulness we have all recei∣ved. Nor must this fulness be con∣fined unto spiritual power, but com∣prehend the temporal also; because that which is corporal and temporal de∣pendeth upon that which is spiritual, and perpetual, as the ope∣ration of the body upon the power of the mind. Nor can any Laws hold him in, for with the key of dispensation he turns them loose at his pleasure. The like power he claimeth over vows and oaths. Over Princes to absolve them from their Scepters, and subjects from their obedience. Christ saith, I came not to destroy, but to fulfill, and his pretended vicar comes not to ful∣fi••l, but to destroy; not to dispense, but to dissipate. So the keys at Rome give him all power over all persons, and in all ca∣ses, to do what he please. And such was the carriage and de∣portment of Gregory the VII. who no sooner occupi••d the chair at Rome, but began to glory that both persons of King and

Priest were imposed upon him by Christ;* 1.911 that he acted the part of both bo••st∣ing that he had power to bind and loose any thing, and as he ple••sed — Inso∣much that he could not erre, that he had received power from Christ our Lord and ••aviour; and from Peter to loose and bind as to him seemed good; whereupon many preached openly a∣gainst him, calling him Antichrist, that he pretended for Christ, but pro∣moted the affairs of Antichrist: That at Babylon he sate in the Temple of God; and was extolled above all that which is worshipped; glorying that he cannot erre, as if he were a very God; loosing men not from their sins, but from the Law of Christ, and from their fealty and oaths; taking upon him too much of Pharisaical loftiness; and in imagining he can con∣demn any man, or set him free; whereas God enquireth after the mans life, not after the Priests sentence. The stories of these times are fu••l of the licencious proceedings of these Prelates, serving their ambitious designs und••r a pretext of Christ's keys. In the next age they lay still, humbled by the sword-men, by the exploits of the French under Lewis the XII. on that side the Alpes, against Julius II. that war-like Pope; and of the Im∣perialists under the conduct of Charles Bourbon, sacking Rome, and shutting up Clement VII, a man taken from being a Knight of Malta to the holy Papacy. But of late revived in the insolent attempts of Paul V. interdicting the Venetian Repub∣lick,* 1.912 wherein his Flatterers and Proctors bore him up as a God upon earth, a Sun of Justice and light of Religion: How the Judg∣ment of God, and sent••nce of the Pope were one and the same thing; as also the Tribunal and court of the Pope and God; that to doubt of the power of the Pope, is as much as to doubt of the power of God. But the best of it was, that prudent Senate made small reckon∣ing of these Rodomontado's, and through their resolute carriage, all his pretensions and censures came to nought; and those for∣midable

names of Peters keys, and his sword; of the See Apo∣stolick, and infallible judgment, and his unlimited jurisdiction, (by all which Ch istendome was formerly inchanted and held in awe) proved but Panick fears, and vain titles of Papal usur∣pation.

And what humility can be expected from the Scholars, whose Master is thus swollen, and puffed up;* 1.913 where the meanest Priest in this army that followeth this king of Pride, arrogateth such fulness of power in opening and shutting of Heaven Gates, that forgiveness is denied unto them to whom the Priest will not forgive. As if Gods mercy were pinned upon his sleeve; and Priestly absolution were to be preferred, and more to be ascri∣bed thereunto, than unto God. Note (saith Richardus) that God looseth the band of damnation con∣ditionally,* 1.914 but the Minister of the Lord simply, and as I may say wholly, for God absolveth a Penitent from the debt of Damnation under such a condi∣tion, that it behooveth him (if he can) to seek the absolution of a Priest, and to make satisfaction in a fitting manner at his pleasure, which ••f he neglect to do he escapeth not eternal danger. As if Gods absolution were incomplete, till it be pronounced by the Priest, and he should say, I absolve you as much as in me lieth, but go unto the Priests, and tell them the story of your lives, that you may be throughly cleansed, so licensing them (as it were) for Priestly power, from whose ultima manus, and lips must be their Qui••tus est, and full discharge; yet not so full as you imagine,* 1.915 for (saith Sir Richard) As the absolution of God from eternal death implies this condition, to confess saltem in voto, and to be absolved by a Priest; so the absolution of the Pri••st from the debt of future purgation, (or of Purgatory) is con∣ditional likewise, viz. if that satisfaction be performed as the Priest in foro poenitentiali shall injoyn. According to this Do∣ctor God absolveth a penitent from hell, but conditionally, if forsooth he submit himself unto the Sacrament of Penance. And the Priest so too from Purgatory, if the Penitent observe, and

fulfill the satisfaction of Penance; and with this last condition (sc. doing of Penance) a Papal indulgence, or pardon will dis∣pense. Upon the matter then the doctrine of indulgences may take away the fear of Purgatory; and the doctrine of Purgatory the fear of Hell. Thus for all their great cry in their power of absolving, it sits down in a point of no moment, not in loosing from sin, or eternal punishment, but from temporary pains onely, and that by way of commutation; the fire of Purgatory being extinguished in undergoing such Penance, as the Priest imposeth.

* 1.916And herein is justly r••prehended that preposterous course observed in the Church of Rome; for whereas in the Primitive Church open sinners were put to penance, and after due per∣formance thereof, they were reconciled, and no discharge nor absolution could be expected from the Minister, till all reckon∣ings were ended by the Penite••t: It is the fashion in this Church, to absolve immediately up∣on confession,* 1.917 and after absolution to impose the penance, and so come in with their after reckoni••gs. And what is this but as some of the Anci∣ents have observed, first to loose, and afterwards to bind; Putting here∣in (as that Ecebolius of the times,* 1.918 and Renegado Spalatio once obser∣ved) the cart before the horse; first conferring pardon, and afterwards im∣pose the work of Penance which ought before to proceed from the Penitent, and much more to precede Remission. But not the least wrong committed against the just use of the keys, is in making the absolution of the Priest a Sacram••ntal act, con∣ferring grace by the work wrought; and that absolution issuing from the Priests lips striketh such a stroke,* 1.919 that by virtue there∣of attrition doth become contrition. As much as if they had said, that a sorrow arising from a servile fear of punishment, and such a fruitless Repentance as Judas carried to hell with him, may by virtue of the Priests absolution b••come a godly

sorrow, working repentance to salvation not to be repented of; which must needs proceed from a secret and mysterious kind of operation in the absolution it self, when as sorrow conceived upon dread of punishment, and that may be found in wicked Cain, as well as in righteous Abel, shall be changed into such a sorrow as ariseth upon an hatred of sin; upon an apprehensi∣on of Gods displeasure, and his abused mercy that his gifts are slighted, and virtuous exercises too much neglected, which is a filial sorrow, and proper to such which are sealed by the Spirit to the day of adoption. It cannot be conceived the great harmes that fall out upon this Spiritual cosenage, which flattereth and milketh sinners, that although they bring not perfect repentance,* 1.920 but a light and small sorrow, conceived upon fear of punishment, and not upon hatred of sin, pieced with absolution, they shall obtain remission of sins, in as ample manner, as if they had brought all the sorrow in the world, and their repen∣tance had been as compleat as might be, accompanied with a very hatred of sin. Is not this to dandle sin∣ners in their evil way? And as for that temporal punishment which is supposed to remain for the Priest to inflict, and to af∣flict the sinner, either a formal penance, or a Papal indulgence shall strike off that likewise. A plausible doctrine for those that would live after the flesh, that sin may be pardoned with∣out hatred of sin, that sorrow in it self imperfect, by virtue of another mans help may be perfected. That there lies such vir∣tue in absolution as to qualifie persons, otherwise indisposed, to reap the fruit thereof; for what sinner would stand so much upon contrition, if attrition would serve the turne? or earnestly repent, if such a small or crude sorrow might be accepted? I may not well stay any longer upon this abusive part of the keys. And at the length soit peu soit prou, as the French-man speaks, be it little or much, I have, (God being my help) ab∣solved this point; the Ministery of the keys being no small part of our Sacred Function, and with what success, I had rather the judicious Reader suppose, then make the relation my self; it

being a matter not usually, or at least not methodically unfold∣ed by your ordinary writers.

* 1.921By all this that hath been said, you may discerne how powerful and usefull the keys are, how far forth they conduce to remission of sin by the act and benefit of absolution, pro∣mised Matth. 16.19. and accomplished John 20.23. Now little or no use can be made hereof, except the sin, and in∣ward contrition for the same be discovered by some sensible demonstrations. And no sins either for number or greatness are excepted from absolution. Christ teacheth us to forgive till seventy times seven, which amounteth to(a) 1.922 ten Jubilees of pardon; and we have example of one, whose sins were more in number than the hairs of his head; and of another, whose were more than the sands of the sea, that obtained pardon: Yet as Christ saith, There were many Lepers in Israel in the time of Elizeus the Prophet, and none of them were cleansed save Naaman the Syrian. So many sins there be, and many sinners there be, and none re∣mitted except they be of the Quorum remiseritis, by God or the Ministery of his Priests. You may perceive by what hath been dis∣coursed, that many things are required to remission o•• sins: The Priest may do his devoir, yet the absolution may not close, ex∣cept the Penitent stand rightly disposed. The party then rightly qualified; 1. he must be within the house or family to whom the [ 1] keys belong, for what have Priests to do to judge those that are without? It is required then that he be within his jurisdiction, that is to say, a member of the Church, and a believing Chri∣stian.* 1.923 In the Law the Propitiatory was annexed to the Ark, to shew that they must hold of the Ark as Gods people, that would be partakers of the propitiation for their sins; Remission of sins being sors sanctorum, & dos ecclesiae, the inheritance of [ 2] the Saints, and dowry of the Church. 2. Also he that would claim any benefit of the keys, must be repentant, for in Christ's name are preached Rep••ntance and forgiveness of sins,* 1.924 and those whom he hath put together, man cannot part asunder. And to Repentance there go two things, 1. a feeling of chaines, and imprisonment, 2. a grief for them with a desire to be loosed; for sentiat onus qui vult levari, & sentiat vincula qui vult solvi; let him feel the weight of his burden that would be eased, as

David did, when he cried out,* 1.925 my sins are too heavy for me to bear; and the straitness of his bonds, that would be freed, as Paul did, when he saw the law in his members bringing ••im into captivity unto the law of sin, and thereupon exclaimed who shall deliver me from the body of this death?* 1.926 And no otherwise doth Christ proclaime it, that none should come unto him but such a•• ••re weary and heavy laden.* 1.927 Grow sensible then of thy oppression under sin, how the Irons enter into thy soul, be sorrowful for captivating thy self with those bonds. Resort unto the Priest, shew him thy fetters, and crave his assistance to strike them off; and then whom the Son of man sh••ll set f••ee, or the Priest in his name, he shall be free indeed. And this is the first, and most remarkable consideration, why unto the Priest sins must be confessed.

CHAP. IX.

The Contents.

Paternal affection in the Confessary. Good for sheep if the sheepherd know their diseases. Medicinal Confession. The grief better healed when clearer opened. Ghostly counsell of great importance to a Penitent. Great care in the choice of a dis∣creet Confessor. Romes rigid Tenet. Absoluti∣on denounced by any Priest besides the Ordinary to be invalid. The inconveniencies thereof. The Parochial Priest not to be deserted without just cause, and the same to be approved by the Dio∣cesan.

* 1.928THere are other inducements besides that which hath been spoken, inclining to the practick of Confession, which are now distinctly, but su••cinctly to follow in their order; as first the Relation of a Spiritual Fa∣ther, for that Paternal affection is (or should be) betwixt the Pastor and his people; Love being the chaine that tieth the one to his charge, and the other to his due respect. Now what se∣crets will a dutiful child conceal from an affectionate father? especially secrets of that nature that may be redressed by the fathers help; and may prove obnoxious by the sons conceal∣ment. A good Father tenders the infirmities of his child, and upon notice thereof will either cure, or cover them. Thus stood Saint Paul affectionate unto the Corinthians.* 1.929 I write not these things to shame you, but as my beloved sons I warn you.

q. d. I speak not from a malicious mind to calumniate or disparage you,* 1.930 but unto children, and that beloved; par∣don me if I have spoken something harshly, it proceeded from love. I reprove you not but warn you; and who will not with patience endure a fathers warnings? he proceedeth,* 1.931 many inst••uctors you may meet withall but not many fathers, and their care may be much, but not like my affe∣ction; and however they may instruct you, yet it is I that in Christ Jesus have begotten you through my Gospel, in that natu∣ral way expressing how great his love was, as Theophylact obser∣ved. Now if love thus desc••nd, why sh••uld it not ascend? why art thou ashamed to make known thy state to such a fa∣ther? who will neither write, nor speak to shame thee, and whatsoever he doth therein is by way of monition onely, and no way prejudicial.* 1.932 Take then (as Gregory Nissen advised) the P••iest for a partner of thine affliction, and as thy father, shew unto him without blushing the things that are kept close, he will have care both of thy credit, and of thy cu••e. See this testimony more amply before.

The next denomination is of a Sheepherd and flock,* 1.933 a name which the Apostle hath given unto Christ the great Sheepherd of the sheep; and Christ to his Apostle, in feed my sheep. Now it cannot be amiss for the sheep if the sheepherd know their(a) 1.934 diseases. Christ the Arch sheepherd differs herein from all others; for whereas some sheepherds are clothed with the fleece, feed upon their milk, and kill their sheep for meat; contrariwise, Ch••ist clotheth them, feedeth them, and was slain for them likewise; and His sheepherds herein differ from our sheepherds: for how ever they are clothed with the fleece, fed with the milk, and reap temporal things, yet have they not power over their lives, to kill them, but to feed and pre∣serve them; yea, if by negligence any of their flock suffer damage, it will be set upon their head and reckoning. It was

wittily observed by that learned and ancient Father.* 1.935 Clemens Alexan∣drinus, that the Sheepherd and the Cook view not the sheep alike. The Butcher handles him if fat and fit for the slaughter; the sheepherd contented with the fleece, and milk, and increase, hath care and watcheth over his flock. Let the sheep then distinguish the sheepherds voice from a stranger, and to him let their griefs be unfolded. And let the same mind be in the sheepherds, that was in Christ Jesus. He that is studious to heal the vices of humane infirmity,* 1.936 (saith Ambrose) must take upon him the infirmity it self, and bear it as it were, upon his own shoulders, not cast it off, for that Evangelical sh••epherd is said to have born the weari••d sheep, and not to have cast it off. And can thy infirmities be better known to any than unto him that will take them to himself, and bear the burden upon his own shoulders?* 1.937

The fourth Correspondence is as unto a Physician, wherein that adage of our Saviour holdeth, the whole need not the Physi∣cian, but the sick; And as a sick patient possesseth his Physici∣an with each remarkable passage in his sickness, that the grief being fully apprehended, the remedy may be the better appli∣ed: So should it be in the case of spiritual diseases also. The Fathers are very plentiful in their inlargements upon this Me∣dicinal Confession. God, saith Origen, as he hath prepared medicines for the body,* 1.938 so hath he for the soul likewise, that we should seek for salves in those Sermons which he hath sowed and dis∣persed throughout the divine Scri∣ptures. Chr••st is the chief Physician, and who is able to heal all diseases and infi••mities. But his Disciples also Peter and Paul, yea, the Prophets are Physicians likewise. Yea, all those who after the Apostles have their place

in the Church, and to whom the discipline of healing wounds is committed, whom God hath placed in the Church to be soul-Phy∣sicians. To which purpose Saint Cy∣prian writeth,* 1.939 how sinners by confes∣sion expose [unto the Priests] the bur∣den of their mind, and seek for wholesome medicines even for small and sleighty wounds. And Saint Hierome of him that is bitten by the old Serpent the Devil, and concealeth the wound, saith, that the Doctor who hath the tongue to heal, can avail him nothing,* 1.940 for if the sick man be ashamed to confess his disease unto the Physician, no Physick can heal that it knoweth not. And again, The wound that is not perceived is slowly healed. And Saint Chrysostome taking notice of the small care we have of our souls health, and of the spiritual Physician, and eke of our back∣wardness in making known our infir∣mities;* 1.941 Herein (saith he) much skill must be used, that those who labour un∣der such diseases, may be perswaded willingly to submit themselves unto the Priests, that they might be cured; and not that onely, but that they may know withall how to be thankful unto them for such oures. And indeed our general unthankfulness herein, argues few to be cured, or to understand the cure,* 1.942 and by whose means it was perfected; for were we sensible of this benefit, we could not be ingrateful unto those that in any sense procu∣red the same. Saint Austin unto Count Julian hath written thus; If we offend by any sin after Baptisme, God for our frailty hath ordained repentance; therefore ought we truly to make our

confessions, and to bring forth worthy fruit, that is, not to renew our former offences, according to the Priests prescript that feareth God, who as a wise Physician first knoweth how to heal his own sins, and afterwards to scoure the wounds of others, and to heal, but not publish them. Let us follow after such, enquire them out, and of such take counsel for our salvation. And we read in Ecclesiasti∣cal story, that when Ambrose that devout Bishop demanded of Theodosius that penitent Emperor, with what plasters he had cured his wounds?* 1.943 the Prince answered, To you it belongeth to temper the plasters, and prescribe the salves, and for me to re∣ceive the same. I have read the relation of a dreame, (and dreams may admonish,* 1.944 and illustrate, though not confirm, saith G••rson; or as Chrysostome of the strange shape and form of that Star which shone before the Eastern Sages, Matth. 2. related by some, that it did not destroy but delight the truth.) Then solace thy self (Christian Reader) with this fancie.

There was a Gentleman that loved a widow besides his wife, and privily in his garden under the covert of a certain tree com∣mitted folly with her; shortly after lying in bed with his own wife, it came to pass that she was sorely terrified with a dream, whereof he demanded the cause; she told him how in her dream as he was standing under such a tree, a Savage seemed to run him thorough the heart with a sharpe sword; the very terror whereof (she tendring her husbands safety) put her to that out-cry. The dream was no sooner opened, but his Consci∣ence made the exposition; that it was the sword of sin which had wounded his soul: When the morning was come, and both risen from their bed, he advised her, (for that she had not quietly rested that night) to go to Church, and after∣wards to repose her self upon a couch which she did. In the mean space my man sent for his Confessor, brought him to the same place in the garden under the same tree, and there abun∣dantly weeping, confessed that sin with the rest that were behind unto him. The Ghostly Father perceiving such plen∣ty of tears and contrition, imposed but an easie penance up∣on him, viz the recital of five Ave Maries; and after∣wards

as the Gentleman and his Confessor were come into the house, and as they were sate at dinner, the wife newly awaked, entred the room, and folding her husband within her armes, kissed him. He wondring at her behaviour, and unseasonable imbracements; she excused the same for joy of a new and fresh dream, which had clean extinguished the grief upon the former; for (quoth she) as I now slept,* 1.945 it seemed a certain Physician came unto thee under the same tree, and put five flowers into the wounds, which instantly healed it, and this is the cause of these my unusual salutes.

Where, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is figuratively expressed the wounding of the soul, and curation thereof. But we rely not much upon such pious dreams, little better than pious fables, where we have a more sure word of prophesie. The Priests may rather justly complaine how little they are frequented, and of the scarcity of their Patients; and that must needs arise from the obnoxious conceits of many, preferring shame before danger, and had rather keep the disease by them close, than to have it cured by publishing the same. Yea, if some proceed so far as to discover their disease to the Physician, they either slight his pre∣scriptions, and imagine like Naaman-Syrus, their own Rivers as powerful to heal their Lepryes, as the Priests Jordan; or else dislike them as too corrosive and bitter, and thereupon grow angry and discontented with the Physician.* 1.946 A people impatient of the cure and h aling, as Origen once complained, are in∣censed against him th••t would heal them: whatsoever may be the cause, this way of healing is so little thought on, as if there were no balme in Gilead, and no Physician there, that the health of the daughter of my people may be recovered.

The fifth and last motive to confess unto the Priest is for ad∣vise and comfort,* 1.947 insomuch as the weightiest affaires stand most in need of counsell, and comfort is not more welcome than to a wounded spirit; this our Church willeth, Let him open his grief to me, or some other learned and discreet Minister, that he may receive such Ghostly counsel, advice and comfort, as his con∣science may be relieved. Hear counsel (saith the wise man) and receive instru••tion, that thou mayest be wise in thy latter end: as if he should say, wisdome is augmented in the nursery of coun∣sell,

and instruction. Now in the case of sin there cannot be greater danger, nor greater happiness than to decline the stroke; discreet counsel therefore that tends to that end is much to be prised. Thine own heart is deceitful, and ofttimes conceals the sin, or else diminisheth the guilt, or excuseth the offence And if thou gain a sight of thy sin, very seldom shall thy contrition be truly poised; either thy sorrow swallowing up thy self, or ••lse thy sin swallowing up thy sorrow: sure it is not the le••st art so to order contrition aright, that it may arise upon just cause, be moderated with fitting discretion, and di∣rected to such ends, that it may prove a godly sorrow, and such which accompanieth salvation. Again, it is not the least of a sinners unhappiness the loss of God and his favour; now to recover the same, what counsel can be thought superfluous? if the favour of a great man be lost, how much means, how many friends, and how great advise should be used to gain him back? And when his favour is obtained, what study and dili∣gence shall be practised in the continuance thereof? when a Penitent hath hit upon a right contrition, hath hopes and com∣fort of the return of Gods favour, he cannot be ignorant of his own frailty, and therefore needeth directions as much in way of remedy against relapse, as in way of Physick for recove∣ry. Lay all these together, the deceitfulness of thine own heart, and of sin, the danger of contrition lest it prove not sincere; the great peril in the loss of Gods favour, and the difficulty in the re∣covery thereof; the procliveness of mans nature to plunge into former sins; and tell me if there be not need of more heads than a sinners own in this case of contrition and reconciliation. We read in the bastard-epistles of Clemens this constitution, which is there fathered upon Peter, that if en∣vy,* 1.948 or infidelity, or any other evil did se∣cretly creep into any mans heart, he who had care of his own soul, should not be ashamed to confess those things unto him who had the oversight of him; that by Gods word and wholesome counsel he might be cured by him. This constitution sure is Apostolical, though the Epistles be not; for better advise cannot be prescri∣bed

in the case of sin than how to repent thereof, and prevent it. In ancient times the Priests advice was held so necessary, that penitential laws were enacted, and Canons ordained,* 1.949 the better to enable him for direction, wherein the time and manner of Repentance is set down for sins in particular: for the obser∣ving of which, the Laicks were to be advised by the Priests;* 1.950 hence the Im∣perial laws commanded Priests to be well versed and seen in the Peniten∣tial Book. Theodulphus Bishop of Or∣leance stated confession to be there∣fore necessary, that wholesome counsel being received from Priests, we may through the saving ob••••rvations of penance, and mutual prayers, wash out the spots of sins. Such laws wi h us in England were ordained by Theodore sometimes Arch-Bishop of Cantur∣bury, to inform the Priests to become able Penitentiaries. From whence Beatus Rhenanus concludeth in this sort;* 1.951 Thou seest therefore how necessary it is to use the counsel of the Priest, in as much as the laws instituted for penance might be fulfilled, which were not so well known unto the Laity.

For Consolation, wherein not the least part of the Priests counsel consisteth. A Priest must fit his words upon the wheel,* 1.952 that they may be as apples of gold in pictures of silver. Cordial Physick being necessary for some patients. His care must be, not to quench the smoking flax, nor to break the bruised reed; of∣ten imitating his Masters words, which were to languishing souls, Confide fili, son be of good cheer, thy sins are forgiven thee: that High Pri••st was sent to heal the bro••en hearted,* 1.953 to preach deliverance to the captives, and recovering of sight to the blind and to set at liberty them that are bruised,* 1.954 and to proclaim the year of Jubilee, or acceptable year of the Lord. And the Priests of his order have the same errand. God makes no exception of any offence, that pardoneth all sins. Great incouragements then

to come unto the Priest, if you respect the power of absolution no small benefit; the careful love of a Father, no mean affecti∣on; the wholesome receipts of a Physician, no little profit; the sound advise and welcome consolation of a Counseller, no small happiness: what should bar thee from making use of these no Punctiglio's or mean furtherances of thy souls good? And in pio Sacerdote haec insunt omnia: All these graces are lodged in the bosome of a good and indulgent Priest; for we do not (saith Ambrose) make our selves merry upon the hearing of other m••ns sins,* 1.955 but w•• bewail them rather, and that not with∣out just cause; for he that rejoyceth at another mans fall, rejoyceth that the Devil hath got the day and victory.

* 1.956To a Minister thus qualified address thy self; I hear thee say that thou wouldst gladly do so, but canst not meet with one of a thousand adorned with these properties. (My good friend) let not the supposed scarcity of virtuous Priests retard thee from thy duty, lest this pretence se••m not a real truth, but a Diabolical fancy and supposition; for the Devil knoweth all wayes to the wood, and when he feels thy heart well dispo∣sed to confession, will cast into thy head distasts of the Confes∣sors, that out of some dislike unto the persons, the act of their Ministery might be neglected, and thy soul remain a captive under durance of the same bonds still. Do herein as thou wouldst do with thy Lawyer and Physician; for although the professors in those faculties are not universally, nor perhaps usually of the honestest sort of men, yet a Lawyer thou must retain, and a Physician thou wilt resort unto, in hope to light on learned and honest men (as either profession yieldeth store of Reverend and learned personages) where then so much chaff is mingled with corn, the use of Law and Physick must not be left off, onely thou art to fan the persons, and be more cir∣cumspect in thy choice. Besides, the power and efficacy of the keys depends not upon the dignity of the Priests Person, for an evil man may be a good Minister; yet a clean Cook is prefer∣red before a sloven in dressing of meats. The Arabians have a

Proverb,* 1.957 Open not thy secret unto Apes; that is, detect not thy se∣crets unto scorners; for as Apes are mimical imitators of mens acti∣ons, so do skorners usually act and represent their words and ge∣sture whom they would lay open to derision; from Priests of this nature set a lock upon thy lips;* 1.958 and chuse with care thy Minister, and make use of his Ministery with Conscience. It was one of Diogenes his Apothegmes, who upon the view of Philosophers and Physicians, amongst other men,* 1.959 was wont to say that amongst all living creatures a man should be b••st advised of these two. Our choicest treasures we usually commit to our choicest friend. And what Jewel more precious than the soul of man? and what thing more necessary than the salvation thereof? M••ke good proof (saith Origen) of thy Physician, to whom thou oughtest to expose the cause of thy languishing.* 1.960 Be very circum∣spect to whom thou art to confess thy sin, that he know how to be weak with those that are weak, to weep with those that weep, and can well ski•• of condoli••g and compassion; So at length if h•• shall prescribe any thing that hath shewed himself a learned Physician and a gentle, the counsel he shall give thee imbrace and follow it. He therefore that mindeth his souls good, must consider that much resteth in the choice of a skilful Physician, but much more in the pains that must be taken by the Patient himself.* 1.961 Therefore our Church confines not a pa∣rishioner, but gives him leave to come unto his own Minister, or some other that is discreet and learned; so that if discretion, or learning, or both reside not in thine own Minister, thou

art at liberty for some other: But let thy Conscience bear thee witness that thou forsakest him onely for defect of these, and for no other sinister respect, lest this liberty be unto thee an occasion of sinning; and thou forsaking thy shepherd, prove but a wandering sheep. The Church of Rome is too much in the other extreme, not onely censuring those that resort to other Priests, but making their censures void also. He that shall wit∣tingly address himself unto a strange Priest,* 1.962 and that hath no power over him, is not absolved, because such an one puts a bar to absolution, by trans∣gressing the precepts of the Church, (saith Tapper.) Yea, and more than that; he that shall mistake through ig∣norance a strange Priest for his own, his negligent ignorance shall not excuse; nor shall he partake of ab∣solution: A rigid assertion. Sa••nt Paul obtained mercy at Gods hands because he did it ignorantly; but no mercy may be ob∣tained at the Priests hands, though the Penitent do it ignorant∣ly also. And this the School-men say is for want of a subject matter for the power of absolution to work on. The Priest at his admission into holy Orders, saith Scotus,* 1.963 receiveth the active power to judge, but not the passive, or matter whereupon he is to sit; for it is neces∣sary that there should be some subject to his jurisdiction, not onely for the right use, but for the use it self of abso∣lution; for sentence given by a Judge that hath no authority is a meer nullity. And what is this but a net and snare for troubled minds; for may it not be suspected, whether this Priest be thine own Confessor, especially when he is landed from beyond the Seas, and here moveth in no certain orb? Our English Romanists may do well to consider, whether their Priests without a faculty from Rome can hear confessions, and absolve in England; and whether every errant Priest is so furnished, that comes unto them in that name? there will lie (I fear) against many of them exceptionem fori. A key in∣deed

you have Sir Priest, but it will not fit this lock; because it belongs not to your ware-house; I am no sheep of your pa∣sture. Again, if the material part of this jurisdiction be not Divine, but Ecclesiastical, (as Divisions of Diocesses and Pa∣rishes are) how can the form and power thereof be divine? and if the faculty to absolve conferred upon a Pri••st be a Divine right, how can any Ecclesiastical Ordinance frustrate the same? God indeed is the God of Order, and there are several flocks depending upon each Pastor; and as Ordination doth enable, so institution into several charges doth enact our Ministery; and 'tis very fit that none ought to put his sickle into another mans harvest: But if a Priest Baptize in my Brothers Parish, and that Baptisme is good; if I celebrate the holy Eucharist, and that consecration is Sacred: Why if I absolve upon Confession, should that absolution be invalid? But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now as we grant a liberty to a Parishion••r to wave his own Pastor, so great care must be had that this prove not a licenciousness. Thy Parish-priest is thine ordinary Confessor, to whom the care of thy soul is committed, and ordinary means must be used, except in extraordinary cases. The case therefore of thy soul is not usual, or thy Minister is not regular, when addresses must be unto another; and in such events thou a Parishioner art not thine own judge.* 1.964 Canus questioneth whether the Pope himself can enable any Laick with this freedom, to chuse what Ghost∣ly Father himself pleaseth: and concludeth, that his Holiness would be ridiculous, yea impious, in relinquishing the examina∣tion and election of a fit Confesso•• to a popular person. Thou wilt say, who shall judge betwixt the Parishioner and his Priest? surely who, but the superiour Diocesan, the Bishop, who is set over them both? and he upon the hearing of thy reasons, may receive thy confession himself, or license thee for some one whom he shall judge a fit Confessor for thee. The el••ction of a discreet Priest is not committed unto us (saith Aquinas) to be made at our pleasure,* 1.965 but by the leave of a super••∣our, in case our own Priest is not so fit to grant a wholesome remedy for sin. For who can make better provision

for thee than a Father of great experience and learning? and who more ready to pleasure thee than such a grave personage that hath the chief charge of thy soul, and is thine ordinary Pastor and Governour? But I shall rest no longer upon this subject; not doubting but if this Pastoral collation between the Minister and his flock were revived,* 1.966 our Reverend Overseers would have an eye upon all such inconvenience. I wind it up with Canus; It may well stand with Christian reason to ordain two Canons, the one that none might confess but to his own parish Priest; and the other, that none might be made Priest, or admitted to receive either cure of souls or Confessions, with∣out due examination; the due observance whereof would cut off many quarrels and exceptions.

CHAP. X.

The Contents.

Many Positive precepts without fixed times. The practique for times and seasons left to the Chur∣ches arbitration. Times necessary for Confession. When particular persons & consciences are perplex∣ed. Times convenient for all Christians; 1. When visited with desperate diseases. 2. Upon the un∣dertaking of solemn actions and exploits accom∣panied with danger, and needing special help from God. 3. Upon the receiving of the Blessed Eucha∣rist; before which Confession to the Priest is alwayes convenient, and sometimes necessary, and the neglect thereof in some cases damnable.

WE shall proceed from the duty it self to the time for the performance thereof; it is true of all positive precepts that they bind semper, sed non ad semper, are always in force, but not always to be used. And as that devout Christian, which beside the frequenting of publick prayers, hath his daily addresses in private unto God, opening his heart with the day, and shutting the same upon his knees, may be said to pray continually: So that penitent which ma∣keth his confession as often as a distressed Conscience shall sug∣gest, & applies himself to the use of this salve so often as the na∣ture of his wounds shall require, may be said to make continual use of Gods ordinance, and shall feel in his heart the effect and content thereof. The word of God is replenished with

holy precepts,* 1.967 to avoid sin, and holy remedies to heal us of sin; and that sinners condition is onely formidable, that contemnes both the precepts and the remedies. First, obey Gods command in abstaining from sin, and if that be broken, frequent the re∣medies (whereof Confession is one) to free thee from the guilt of sin. The whole need not the Physician, and would God we had no sins to confess; a felicity indeed much to be wished; but if thou hast sinned, the next felicity unto that is the grace of Contrition and Confession, which I say is ever to be used upon urgent occasion. For in the practick of Christian Religion, there are many precepts, of piety, of fasting, almes-deeds, &c. which are not fixed unto stationary times, but are left to the discretion of the Church, and by her appointment fitted unto times and seasons. Our Church commandeth each parishi∣oner to receive the Eucharist three times a year, whereof Ea∣ster to be one; yet confines not a Communicant to these times onely, but that he may enjoy the blessed use thereof at other times also, as his devotion and the opportunity of the Sacrament serve. Christ hath so left the precepts of communicating and confessing,* 1.968 that it cannot be determined from divine law onely, at what time they b••nd us in the use thereof. I can resolve that a wounded man should have recourse unto a Chirurgion, and the greater danger is therein, the grea∣ter must be his speed and necessity for a salve; but cannot prog∣nosticate at what time he shall be wounded: to repent of sin is necessary, to confess that sin, at least convenient but to sin it self contingent, falling out at no certaine time, though at all times; how then can that be regulated to times, that is in it self, and in the event so irregular? There is a late* 1.969 Council that enjoyns Confession once a year; that is to say, the Glossers thereof once a year at the least, but the oftner the better, if occasion be; not that any should defer to the end of the year, but that none should go beyond the year. Yet Divines well advising upon the point, have prescribed three solemn times for the use thereof; and amongst them some are peremptory, that those prefixed times without great offence may not be o∣mitted.

Others hold them not binding, but advising and counselling all Christians to practice confession at those times appointed. They follow;

The first is when death seemeth by the weakness of the body,* 1.970 and violence of the disease to be at hand; then the advice of the Prophet to Ezechias is very seasonable, to set the house of our souls in order, when we must die and not live.* 1.971 The sick per∣son is directed by our Church, to make a special confession, if he feel his conscience troubled with any weighty matter; after which Confession the Priest shall absolve him, in a special form immedi∣ately following: Here Canus distin∣guisheth betwixt the peril and the point of death.* 1.972 They are then said to be in the peril of death, who are in such acti••ns or passions as are usually accompanied with death; as battles in Warre, and tempests at Sea, and grievous diseases: and the point of death is where that fatal stroke certainly ensueth, as at the time of the execution of Malefa∣ctors, or when a man laboureth of such a disease which is re∣gularly past recovery. I dare not by any nice distinction re∣move Confession from the peril to the point of death; but would advise any of my charge to make use thereof, not onely in the point, but the peril of death also, as their hearts shall serve them; for the fruit of devotion is never out of season.

The second time upon the undertaking of any solemn acti∣on or exploit joyned with certain danger,* 1.973 and where the divine assistance and blessing seemeth more specially to be required. As when a people or Nation humble themselves by fasting for the removal of some judgment, or the diverting of some imminent danger; that act of humiliation cannot but be more auspicious, if the people call to mind that Gods hand is heavy upon them for sins, and that every man would suspect him∣self to be the Achan for whose transgression Israel is put to flight; and then by confessing his sin to his Minister, implore his aid and advice upon the some, I am confident our religious fast would be more pleasing unto God, and his favour more easily compassed. So when we are to bid Battle unto our enemies,

considering that it is not our shield nor spear that can save us. I am perswaded that no souldiers can be more valiant and bet∣ter armed than those that are prepared with confession, and have made their peace with God. We read in the history of our own Nation, how in the time of Henry the V. that victo∣rious Prince, when the Pride and strength of France was dis∣comfited by an handful of men, and those shrewdly weak∣ned with penury and a tedious march,* 1.974 at the Battle of Agin∣court; The English Host the night before was occupied in Pray∣er and Confession; and that the King then present caused the Bishops and other spiritual men to give unto them general absoluti∣on. And what courage his men shewed, and what a Bles∣sing came from God, that happy victory was a glorious testi∣mony.

[ III] The third is upon the receiving of the holy Sacrament; wherein though we are not so forward as they are that make the omission thereof damnable in a Communicant, though otherwise well disposed; but affirm with Saint Paul, that A man may examine himself and so eat; And Saint Chrysostome, Let every man examine himself, and then let him come;* 1.975 he doth not bid one man examine another, but every one himself, making the judgment private, and the trial without witnesses; And Theophylact, I set not a Judge over thee, but make thee thine own Judge: yet for all that,* 1.976 the same Father ma∣keth the Priest a special Overseer in admitting of Communicants to the Lords Table;* 1.977 for (saith he) as at the Olympick games the Herald the••e made procl••mation that none of the Pretendants that were servile, the••ves, or of ill manners, should enter into the lists, or contend in that Agon: So the Pri••st before the Communion calling upon the Saints to enter, by that voice trieth diligently, and looketh

into them,* 1.978 lest any sh••uld enter unpro∣vided. Learned Downes for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sustituteth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but I suppose the first word may stand; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 amongst the Ethnicks, were the Priests which viewed the Sacrifices, and the exta, that were presented at the Altar, and upon that inspection made their predictions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Clemen•• Alexan••rinus styles them; or else shepherds, in∣quiring into the diseases of their flock in particular; intimating thereby, that the Priests under the Gospel did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by a previous examination view the bowels & cōscience of those that approched to the Table of the Lord. And our Church instructeth, that if upon this examination where God and the party about to receive are onely present; the Conscience remaineth unquiet, but further comfort and counsel is required; then let him make the Minister of his privy counsel also; his presence may do thee good, it cannot hurt thee. In my opinion then, in case where the conscience wrings, and that there may be great reason to fear the Judge may be prejudicate, and bribed with self-love in his own cause; the approbation of the Priest is alwayes conve∣nient, and sometimes necessary; as the Communicant finds himself in case: and thus much briefly for the time of Con∣fession.

CHAP. XI.

The Contents.

All convenient secrecy apprimely requisite in the Confessary. Suspicion of discovery a great enemy to Confession. Sins already committed with expressions of grief to be concealed. The Schoolmen bringing sins de futuro to be committed, within the compass of the seal. The damnable doctrine of the Jesuites, that Treasons and Conspiracies yet Plotting against Church or State, and confessed to the Priest, ought to be shut up in privacy. The odious consectaries and inconveniences thereof. Examples of sundry Con∣fessors revealing treasons detected in confession. The preservation of Prince, Church or State to be preferred before the secrecy of the seal. Sins opened in Confession, the concealment whereof complieth not with the Priests fidelity to his Prince and Countrey, to be discovered. Marriage in the Clergy no preju∣dice to the lawful secrecy of the seal, especially if the penalty of the old Canons against the violaters there∣of should be revived.

THat which comes next under our consideration is a necessary adjunct and condition, wherein the discre∣tion of the Priest is much desired, that is, that he be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one that can lay his hand upon his mouth, seal up in all convenient secrecy the sins that are mustred up in Confession, that they may never once see the light, but he

buried in eternal silence. And truly this condition must be ob∣served, else few will come to confession upon the least hint of publication. No man in his right senses will lie naked in his Tent, and expose himself to the scornes of a scoffing Canaan; therefore the Priest may shut his ears, except his lips be closed; for few men would have their doings brought upon the stage: And if a course may be thought on to preserve mens reputati∣on, and yet this part of the Priestly function may be executed, I see no reason but the same may and ought to be preserved. In the reprehension of one Brother that hath trespassed upon another, Christ enjoyneth in the first place private monition of his fault between them two alone,* 1.979 and so thou hast gained thy brother, and he hath not forfeited his reputation. Christs will was, sinners to be reproved in private, (saith Theophylact) lest being openly rebuked, they may grow past shame.* 1.980 The reprehension then must be pri∣vately carried to preserve the offen∣ders credit. Open reproof for the most part begetting either despair or impudence. If such care must be had upon the redargution of a sinner, then greater must be the respect of his good name, when he comes in as a voluntier upon his own confession, accusing himself upon hope of pardon. And 'tis very fit where God covereth the sinnes in mercy, the Priest should cover them in secrecy: for besides the prescript and light of nature, which willeth us to do as we would be done by,* 1.981 and we would be loth any secret of ours should be divul∣ged, whereby our credit might be questioned, and good name (which to all men is a precious odour) should be defamed. Besides, we repute the Betrayers and publishers of secrets, no better than betrayers of trust, and faithless per∣sons; and not so onely, but false in their promise and word, whereby they ingaged themselves to privacy. Now if these reasons have force for keeping secret a matter of importance, which as a secret hath been commended unto us; and we pas∣sed

our words for the Concealment thereof. All these condi∣tions should swear the Priest to convenient priv••cy. For the Penitent comes to him of his own accord; acquainteth him with the state of his soul, turnes the inside of his conscience outward, and resorteth to him as Gods Deputy for comfort, for absolution; and the Priest herein should resemble God whom he represents: amongst the miracles of whose mercy Saint Chrysostome placeth the concealment of sin confessed unto him, and the not upbraiding of a sinner for the same, as well as the forgiveness it self; his words are;* 1.982 This is not onely wonderful that God forgiveth sins, but that he doth not reveal them, nor lay them open, or make them manifest. And how re∣served Saint Ambrose was herein, appeareth in his Life written by Paulinus, who reporteth thus of him, the causes of sins which the pe∣nitents confessed,* 1.983 he spake of to none, but unto the Lord to whom he interceded for them. He is unworthy sure of the Ministery of the keys, so to wrong that grieved party, as to be unto him a further occasion of sorrow; he came to find grace in God eyes, and not to lose his reputation in the sight of men, and to make use of the Ministerial key to unloose the bonds of sin, and not to unlock the secrets of his heart in the open view. Let that Priest be branded for a Doeg, a Judas, and what not, that shall not keep this trust that is committed unto him; that through his folly breaks off that spiritual commerce betwixt himself the Pastor, and the sheep of his pasture in the case of sin, absolution, direction, and consolation; for take away the opinion of trust and secrecy, and confession will grow weak and languishing.

The Priest then is conjur'd to secrecy; but whether in all cases and sins as may be brought before him is a great Question. The Canonists restrain and confine this secrecy to such sins one∣ly, as are detected in foro poenitentiali, that is, to such sins as have already past, and for which signes of sorrow appear in the Penitent; never extending the same to future sins; for to cry

Peccavi, I have sinned, may be the voice of a Penitent, but Peccabo, I will sin, never: now where there is a resolution to sin, there with safety can lie no absolution. Then if such sins are to be lock'd under secrecy which are confessed in ordine ad claves, with relation to absolution and remission; It will fol∣low that peccata committenda, sins purposed to be committed, and in fieri to be done, not in fa••le done already, although spoken of in confession, are not so necessary to be concealed. Panormitan puts the case, A certain man confessed unto the Priest,* 1.984 that he had a mind to kill Sempronius, or to do some other mischief, and that be could not hold his hand. The Question is, whether the Priest offendeth in re∣vealing the same o•• no? Innocentius instanceth, and at length concludeth, that this sin cannot be said to be detect∣ed in a repentant way, as well because the sin confessed remaineth to be com∣mitted, and is not committed already; as also because the sinner had no contri∣tion; wherefore the Priest ought (as warily as he may) to reveal the same, that the sin may be prevent∣ed; for keep this alwayes in mind, that sin committed, and not to be committed is commanded to be concealed in Penance. And Frier Angelo, when any one confes∣seth that he will do a mischief,* 1.985 because the same is not opened in the consistory of Repentance, wherefore the P••iest is not tied by virtue of that Sacrament to conceal the same; — but when it shall verge, and incline to the prejudice and danger, either of the whole Commonal∣ty, or of any man in particular, then if the sinner cannot be taken off, but that he will needs do it; I am of opinion without prejudice to any, that the Priest not onely may, but is tied to reveal the same to such an one, as will further and not hinder the prevention of further

mischief. This Canonist maketh the pu••posed evil to be of two sorts; 1. either when the damage may light upon the sinners own head alone; 2. or which may redound to the prejudice and hurt of others: the former the Priest may reveal if he please, but the later he is bound to discover, for the crossing, and aver∣ting thereof. And the first School-man, our Countrey man Alexander of Hales thus; A man may confess a sin not present,* 1.986 bu•• yet to come, and in purpose, as that he will commit fo••nication and not forbear. I say therefore that the Priest is not bound simply to conceal it; nor may he for any such detection be justly cond m∣ned, as a violater of the seal of Confes∣sion. Yet because it may seem to have an outward shew of evil, and infamy may follow thereupon, for that cause I am thus minded, that although by law he is not tied to hide such a confession, yet he should do well to conceal it for publick honesties sake, except some grievous inconvenience may like to en∣sue upon the same, then I believe that such a Confession ought not altogether to be silenced, nor yet openly to be published for dread of infamy, but cautelously and s••cretly to such an one, that can make good use of the discovery; wherein he would seem to be more circumspect, and cautelous in the manner of the detection, than those Canonists; whereas the following School-men, Sco∣tus and Biel are so strict upon the matter, that purposed sins, and not committed, come under the seal of secrecy also.* 1.987 And again, it is not lawful for a Priest in any case come what will come, to reveal confession whether the party confessing be Peni∣tent or not, whether he confess sins al∣ready committed, or which he hath a mind and resolution to commit, whe∣ther it be a sin in faith or in behaviour.

And the Modern Divines in the Roman Church are no way moderate herein, but so Stoicall and stiff for the seal, as let the sin be what it will, whether past or to come, it skils not, whe∣ther the welfare of Church or State depend thereon 'tis not ma∣terial. Heaven and Earth shall pass away, rather than the seal of Confession shall be opened. A Ghostly Father, (saith a late Sorbonist,* 1.988 and preacher in the Court of Fra••ce) being in the place of God, hath no mouth to reveal what he knoweth in Confession; and for proof hereof he alleageth that of the Psalmist, They have mouthes but speak not. By his word•• setting him in the place of God, but by his proof making him an Idol: the seal of confession (saith he) is so important and religious, that it may no•• ••e violated for any thing in the world. And so great is the religion of the seal of confession (saith a Jesuite) that in no case,* 1.989 and for no end, yea though it were to protect the State from any great mischief, be it Temporal or Spiritual, it may not be violated. They are the words of Eudaemon or rather Kacodaemon Johannes; and addeth withal, that this is a received principle amongst men of his rank, with whom the keeping of this seal is preferred before the keeping of the Princes safety and State: Yea, a deep silence is herein re∣quired, that if our Lord Jesus Christ should again be conversant on earth,* 1.990 and Judas and the Priests conspiracy to do again, and the same delivered under seal of Confession, to save our Saviours life, it must not be detect∣ed, as our late Dread Soveraign hath observed from the wri∣tings of some of that society. No marvel then at those that teach the seal must not be broken to save a Kings life,* 1.991 or City from ruine, that will not break it to save the life of the Son of God. Could

it ever be imagined that reasonable men should broach such fearful paradoxes, prejudicial to Church & State, God and man, King and subject, making the office of Confession the den, and cave of villanies and treason, and the keys of heaven the keys of hell to lock up sulphurious treasons, and to keep in that fire and brimstome that it should not break forth, except the Prince & flower of the kingdom be born up before it.* 1.992 The holy Eucha∣rist the seal of Grace is with such Fiends the seal to fold up hor∣rid treasons, sealing them up with the receiving of that Sacra∣ment, & silencing their confessions with the pretended seal of a∣nother. [ I] Yea in some cases the preservation of this seal may prove [ II] of much decriment to the Confessor himself, as they put the case. Two men conspire to draw their Priest into a wood, and there to murder him; as they are in the way one of the Conspirators repenteth, and revealeth the same to him in confession; what must he do in this case?* 1.993 not go back, for that were to break the seal, but proceed rather and die a Martyr, so sealing this seal with his bloud. It causeth a necessary connivency and to∣leration of sin: As if a man confess unto his Priest that he hath married in other Countreys two wives already, and in his pa∣rish intendeth the marriage of a third, the former yet living; the resolution is, rather than to break the seal the Priest is to mar∣ry him and to give the Benediction. It is also a stop and bar to the proceedings of justice. If a Confessor be examined upon [ III] oath concerning a truth detected unto him in Confession under [ IV] the seal, he may safely forswear it, that he knoweth nothing thereof; for that the same was made known unto him not in the person of man, but in the person of God; as the Angel in the bush said to Moses in the person of God, I am the God of thy father, &c. But Scotus liketh not this evasion,* 1.994 because the Confessor speak∣eth not in the person of God, but as a Minister of his put in authority un∣der him; therefore he adviseth him [ V] to flie in his answer to equivocations. And lastly it may prove the* 1.995 School and nursery of treason. A Traytor may first feel

his Confessor (let it be F. Garnet) with general notions if he be fordable. Another may crave his advice by way of Consultation, what course may b••st be taken to promove the same, and in case it take effect, he may be questioned who shall succeed in the Crown; and b••cause these detections, consultations, and que∣stions were proposed under the veil and shadow of Confession,* 1.996 be sure of the Con••essor, his mouth is stitched up, not a word for a world, because these things relate to confession, & the seal and confession would wax odious should the seal be ripped up. But as a Reverend Prelate replied, Take heed if it grow not more odi∣ous, if it cover and nourish in its bosome crimes so odious and perni∣cious. And because there may be security given on both sides, the Confessée or Penitent is obliged to keep close what the Confesseur or Ghost∣ly Father shall say or do at that time also;* 1.997 so that in this vault Trayterous plots may be conferred upon, and banded to and fro without fear of any discovery;* 1.998 O my soul come not thou into their secret, unto their assembly mine ho∣nour be not thou united. Yet for all their close dealings, some∣times mischief will come out, yea hath; when such hellish pro∣jects have come before loyal Priests,* 1.999 that have made more Conscience of the safety of their Anointed Soveraign than of the secrecy of this seal.

A Gentleman in Normandy confes∣sed unto a Franciscan, how he had a purpose to have slain King Francis the first, but that he repented thereof; the Frier absolved him, but kept not his counsel, revealing the matter to the King, who commended it to the Parliament at Paris, where the cause was heard, and the Traytor adjudg∣ed to suffer pains of death; and the Frier not so much as questioned for the breach of the seal. For the like offence, and by the Arrest of the same Court,* 1.1000 was the Lord of Haulte-ville executed, who in the time of sickness being like to die, confessed the like purpose of murdering his Prince; he reco∣vering of his sickness, and being accused of his Confessor, had judgment to die for Treason. And not many years since one Peter Barriers was tormented upon the wheel by the* 1.1001

judgment of the Lord Steward of the Kings houshold, for that at Lyons he had confessed unto a certain Jacobine, a re∣solution to destroy his Soveraign; the Confessor being not able to take him off from his hellish design, revealed the same to the Secretary of State, whereupon the Traytor was appre∣hended and deservedly executed.

And at home a Noble Hi∣storian mentioneth,* 1.1002 that when Perkin Warbeck had personated Richard Duke of York (smothered in his infancy) so at life as he could hardly be discerned from the Duke himself, and found many and great adherents. Henry the VII that prudent Prince, being lost in a wood of suspicious, and not knowing whom to trust, had intelligence with the Confessors and Chaplaines of great men. Imagining that through those pe••ping holes he might discern mens thoughts, and take the depth of their hearts, and sound their affections; and as Confessors are too oft the bars to keep in, so they may sometimes be the keys to unlock treacherous at∣tempts. And such was the fate and fall of a great Peer of this Land,* 1.1003 Edward Bowhen Duke of Buckingham, where a Monk instilled and induced the Duke to the treason, and John Dela∣court Priest, his Confessor was one that accused him, who by his Peers was found guilty, and had judgment by the Duke of Norfolk, then Lord high Steward, and for that offence lost his head. And lastly, James Hamilton Arch-Bishop of Saint An∣drews in Scotland was executed as accessary to the Parricide of the King of Scots,* 1.1004 Grandfather to our late Soveraign, upon the accusatiō of a Priest, who gave in evidence that some of the tray∣torous Parricides had in confession detected so much unto him. For mine own part I confidently aver, there is no honest Priest in offences of this nature that concern the safety of the sacred Person of his Soveraign, or the State, that will give sleep to his eyes, or slumber to his eye-lids, till he shall have unfolded the same to the Magistrate next at hand.* 1.1005 Yea Garnet himself arraigned for his treachery in this point, openly said, I willingly acknowledge such laws as forbid treasons to be concealed, to be just and whole∣some; for it is not fit that the safety of the Prince depend upon ano∣ther mans conscience: and accordingly doth a Frier of their side conclude in certain Articles maintained in the Ʋniversity of

Paris;* 1.1006 A Priest may discover that which he had notice of under the seal of secrecy, if that which he knoweth tend to the detriment of the Common∣wealth, or to the destruction of the whole Commonalty.

Sins then or treacherous attempts against the dignity of the Crown, or State, or the fundamental laws thereof, as dange∣rous or destructive of the publick good, must be held in under no seal, and folded up in no secrecy, but brought into the light, that the danger may be averted, and the offender punish∣ed, and all others warned to be faithful and obedient. For in just fears even divine positive laws lose their hold and obligation, Religion commanding such things which make ad lucrum & custodiam charitatis, saith Saint Bernard, for the gain and pre∣servation of charity. But whatsoever and whensoever they prove contrary unto charity and destructive thereof,* 1.1007 It is very just that such ordinances, as were made for the good of charity, if they appear prejudicial to the same, should be omitted, or intermitted, or for charities sake altered into better; as the Father prudently ad∣viseth. And what greater breach can there be of charity, than to rake up such offences under silence, by the concealment whereof the King and State may be so highly impaired, and the just laws thereof not executed upon the Malefactors? Thou wilt say what must be done in these cases where the sinners conscience is perplexed, and cannot be quieted without confes∣sion and absolution from a Priest, and confess he dare not for fear of detection? Indeed many are the reasons that fight for the seal, but more that fight against it. And in cases of this nature I say, what have I to do to judge these things that are without the law of charity and secrecy? and further say, how I could heartily wish them known, that the offenders may be made manifest and punished, and the peace of the Realm secu∣red. Although the Casuists are generally concurrent in this, That such sins may be omitted in Confession, as would either

scandalize the Confessor, indanger the Penitent, or defame a third person.

Setting aside then sins of this nature, I could very well ap∣prove of a fitting privacy in the carriage and exercise of this Ministerial function,* 1.1008 and wish those Canons revived that pu∣nished the betrayers and publ••shers thereof with deprivation and loss of all spiritual preferments, and with incapability for attaini••g any future advancements. It will be here said, How can any penitent secure himself of such secrecy at the hands of the Married Clergie? As if the relation of a husband were not di∣stinct from the office of a Minister; By the like reason exclude all married men from being Privy Counsellors to his Majesty, or from being acquainted with any designes which require priva∣cy. Yea a Priest by the same reason must be without a friend, as well as without a wife, for more secrets are unfolded upon terms of friendship than upon ties of Marriage. That condition of life, and Christian liberty granted to our Clergy, is not yet beheld without envy and contradiction. Although the Apostle (saith Clemens Alexandrinus) admit of marriage to be used by Priests and Deacons,* 1.1009 as by Lay-men without of∣fence; where that Father is at the pains in learnedly answering the ob∣jections of the old Heretick and new Papist against the same; yet what vociferations are taken up and renewed in our dayes against Married Church-men, as exhausting Ecclesiastical means upon their posterity, and advancing their children to the fattest Bene∣fices. I know not how far affection may transport some of them that way; but the same exception lies against the single Clergy also, unless you suppose them all to be like Melchisedeck, without Father,* 1.1010 without Mother, without Kindred, and Al∣ly, as well as without Wife and Pedegree. For amongst the unmarried Clergy, do not mine eyes behold Nephews sitting on the right hand, and Nieces on the left, in the most fertile preferments of their Prelacy? Such single Prelates as earnestly endeavouring the raising of the Collateral, as the other do of the direct line. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and turning my self towards the

followers of Rome, I say there is not less danger of publication by means of a Priests Lemman, than a Priests Wife; and am perswaded that as Greenwell did open the Powder-Treason unto Garnet under a formal confession, so that Father could not con∣ceal this secrecy from his dear daughter M^rs Anne Vaux, opening that secret to his own destruction, (as a great* 1.1011 States∣man of the times charged upon him) which he concealed for the safety of others. The Letters betwixt him and his Mistress import no less, than as if M^rs Anne had taken in writing the Confes∣sion of a Jesuit under seal. For let any of his Proctors answer me; Two onely knew of that secret, Titius and his Mate; the Penitent and the Ghostly Father. The sinner, viz. Greenwell was gone and fled, and would not of all likelihood betray him∣self, now who else could reveal what was confessed but Titius himself, that is, Father Garnet or M^rs Vaux, who stept in and was intrusted with the same. But of these matters enough. I conclude this point, that if the peril of deposition were in force, the married Priest would be well advised, how his Dalilah should come so near as to endanger the polling off the hair of his livelihood, and sustenance.

CHAP. XII.

The Contents.

An Historical relation of the Canons and Constituti∣ons of the Church of England concerning Confes∣sion, and the Practice thereof by some of the chief Members in the same.

THus as God hath enabled me is my purpose brought well-nigh unto a Period, and I begin to see the end of my journey. Now forasmuch as Confession belongeth to the practick of Christianity, & is not so much a mat∣ter of faith as fact, I held it not amiss to make a brief collection of such Provincial Constitutions and National Laws, as have been heretofore established in this Church of England; together with such observations and passages of story, which mention the same to be practised by the Heroes and principal pillars of this kingdome; which I shall faithfully relate, and leave the censure to indifferent Readers.

* 1.1012 * 1.1013The first man that took any order herein is said to be Theo∣dorus, by birth a Greek, born at Tarsus in Cilicia, and by place Arch-Bishop of Canturbury, advanced to that See An. Dom. 668. and sate in the same XXII years. A man seen in the Greek and Latin tongues, well versed in Secular and Ecclesiastical Philoso∣phy, and of good courage, saith the Monk of Worcester, exer∣cising all the functions of an Arch-Prelate; 1. in erecting of Diocesses; 2. in consecration of Bishops; 3. in convocation of Synods; 4. and deposition of Prelates.* 1.1014 The first in the rank of Arch-Bishops that bore the swing thoroughout all Britany, saith Malmsburiensis;

which reaching to the North, was of that force as to strike Cedda and Wilfride from their chairs; whom forasmuch as we can conjecture,* 1.1015 he unjustly put down (saith he like∣wise) and was so highly favoured at Rome, as Wilf••ides appeal thither could not be heard. The Pope resolving to repeal none of Arch Bishop Theodores acts, how ill soever they were made. So that it seems in those dayes kissing went by favour. This stirring Prelate, saith Beda, Described in a marvellous discreet manner censures for offenders,* 1.1016 that is to say, how many years they ought to repent for several sins; which is not that Capitular which Ivo and Burchardus have set down in their decrees, but another Peni∣tential much different therefrom.

Sir Hen••y Spelman that great ingrosser of Antiquity, and faithful Champion of the Churches Patrimony, hath published the heads of that desired Penitential, the Original whereof is extant among the precious Archiva of the L••brary of Bennet College in Cambridg••. The Copy (as unwilling to be prolix to himself or his Reader) He purposely omitted; the 10, 11, and 14, chapters thereof promise by their titles to yield some∣thing of this subject to such students who have the desire and opportunity to survey that ancient Record. Whereof, as I am certified, an ancient Copy is to be seen in Sir Robert Cottons Treasury; and my occasions have not permitted me yet to gain a sight thereof, otherwise in this place should have stood so much as had been requisite for this purpose; Instead whereof let my Reader be informed, that such Penances for years, or moneths, &c. were not satisfa••tions to God for to appease his wrath, and make him amends, (a piece of work which none could or hath performed but Christ alone) but rather satisfa∣ctions unto the Church, whereby the scandal was taken away, and the sinner by strict observation of the discipline rendred more pious. He that truly repenteth,* 1.1017 saith Saint Ambrose, ought not onely to wash away his sins with tea••s, but

amends being made, to cover and hide his former defects, that his offences may not be imputed unto him; let us therefore cover our former faults with good deeds following. Sound is that di∣stinction of Gropperus; 1. there is a propitiatory satisfaction, which is Christ Jesus, for our sins and the sins of the whole world; 2. and there is ano∣ther which the Church requireth of sinners; a Revenge, which according to the prescriptions of the Priest our spiritual Physici∣an, we ought to take of our selves, by performance of holy actions diametrically opposite to the former iniquities; whereby the sin∣ner is humbled, God is pleased, and the Church satisfied, and the dregs of sins by the contrary acts of virtue defecated and cleansed. Thus much for Theodorus.

* 1.1018Egbert was the next who made Ordinances on this behalf. A man who by his birth as Brother to a(b) 1.1019 King, and by his office an(c) 1.1020 Arch-Bishop might well be sufficiently authorized for such proceedings: A Penitential was by him prescribed, highly esteemed, and carefully preserved amongst the huge de∣vastations of Religious houses and Libraries, although time had like to have deprived him of the honour of such a work,* 1.1021 and given it to one whose learning and piety might render him suspicious there∣of; for placed it is at the end of Venerable Bedes works, under this Title, Canones ad remedia Pecca∣torum, are antidotes for sinful and sorrowful Patients, and the Priest as Ghostly Physician is taught well and seriously to advise upon the sex, age, condition, state and person of each penitent,* 1.1022 to di∣stinguish exactly of several maladies, to enquire (all he may) into the heart and inward man, and accordingly to administer, lest in case he proceed con∣fusedly, the wounds in the soul by the Physicians folly prove more

dangerous; for prevention whereof,* 1.1023 there followeth a cata∣logue of sins, and o•• such penances as concern the same; hold∣ing an equal analogie between the malady and the medic••ne, the sin and the sorrow; And all this not to expiate or satisfi•• for what hath passed, but to exclude and prevent what may follow; non pro remissione peccatorum, sed pro remedio,* 1.1024 not for the re∣mission of sin, but for remedy against sin; for so much they are intituled Excerpta Patrum, & remedia animarum, R••ceipts of the Fathers for the souls preservative: All which fowre and sharp potions prescribed by the Ancients serve not to justifie, but sanctifie real converts. For, the not imputing, the remitting, and covering of sin appertain to the righteousness of faith.* 1.1025 Whereof cordial sorrow, fasting and chastising of the body, almesdeeds, &c. are the fruits of a good life, and evidence of justifying faith: Place then such exercises of piety under sancti∣fication, and no incroachment will be upon the solemn Sacri∣fice of our Redemption. The like construction charity may put upon all the subsequent testimonies. These Canons were decreed about the year of grace 740. at which time Egbert possessed the Chair at York,* 1.1026 and for that cause could not be published by Bede, dead four years before, as Florentius Wigorniensis, and the Savilian Fasti testifie.

A Council celebrated at Calchurch, situated (as Hollingshed will have it) in the Mediterranean Kingdome of this Island; King Offa then reigning, in the year of our Lord, 787. where a Roman Legat presided, and where were assembled the Arch-BB. and BB. of both Provinces;* 1.1027 insomuch that the Noble Collector styles it Concilium Legatinum & Pan-Angli∣cum. A Convocation of all England,* 1.1028 where amongst other Chapters and Constitutions, there is one De conversione, poeni∣tentia, & confessione; and for Confession, thus: If any person

(which God forbid) depart this life without repentance and con∣fession, that man is not to be prayed for: and not to pray for the Dead was in that age held as uncharitable, as with us to pray for the living is esteemed charitable. And that Confession there mentioned is the same made unto the Priest, the words imme∣diately before specifie,* 1.1029 where we read, According to the judg∣ment of the Priest, and nature of the offence receive the Eucharist, and bring forth fruit meet for repentance.

* 1.1030King Athelstane, who began his reign over all England by him reduced to a Monarchy, and Crowned at Kingston by Athelmus Arch-Bishop of Canturbury, in the year of grace 924. amongst his and other laws of the Saxon Princes, collected by Mr Lam∣bard, this is fifth that was enacted by him; If any being con∣demned desire to confess himself unto the Priest, that all do earnest∣ly and diligently promote all the Laws of God, &c. I have not seen the law in Lambard himself, (the Treatise being in few mens hands) where I suppose it is more at large, but rather as it is pointed unto,* 1.1031 and the title rehearsed by Doctor Bridges in his defence of the Government, &c.

Afterwards King Alured wearing the Diadem of this land, amongst the Ecclesiastical laws by him ordained, and ratified by his Son and successor King Edward and Guthrune the Dane Confederate with Edward in the government of England, in the fifth chapter is thus ordained; If any Malefactor guilty of death ear∣nestly require the space and speech of confession or shrift,* 1.1032 no man shall ever deny him. This favour extended to persons condemned to die, argues the use of Confession commonly re∣ceived, and the good construction thereof, as redounding (in their o∣pinion) to the comfort of such miserable offenders.

Many are the laws both Ecclesiastical and Civil enacted by

King Edgar, A Prince of pious,* 1.1033 and prudent education, who curb'd the op∣pressors, subdued the Rebels, loved the just and humble, repaired the de∣cayed Churches, and amply endowed them, erected Religious places and Con∣vents, to the land & honour of the great Creator: A person of huge discretion, humility and bounty; of much valour and skill in feats of arms, Royally prote∣cting the Laws of his Kingdom with his Militia; his people framed in subjection unto his Nobles, and his Noble-men to the subjection of his sovereign commands, preserving his State in peace, and his just Laws in power; such praises doth the Monk of Worcester heap upon him. Amongst his geHadodra or Ordinances, are extant Canons, towards the end whereof is an Appendix or Post-script, containing the total charge of Confession, and the mutual duties requisite in the Penitent and Priest who granteth audi∣ence, who is there styled scrift & gastla laece, a Shriver and Ghostly Physician, and manna sapla laece the physician of mens souls. The form of confession to be observed by the penitent the specifique enumeration of sins, the unfeigned sorrow at the rehearsal thereof, and the voluntary submission to the pe∣nance injoyned, are therein delineated. Let the Repentant per∣son address himself to his shrift right humbly, and say first,* 1.1034 I believe in the Lord the Father most high, who wel∣deth all things, &c. And after a brief recital of his faith,* 1.1035 let him in a ruful∣ly-sighing mood, make his confes∣sion full devoutly to his Confesseur, and bowing down his head say, I confess unto Almighty God, and to you my shriver and Ghostly Physician, all the sins which through the defile∣ments of wicked spirits I have at any tim•• committed, other in deed, other in thought, other with male, other with fe∣male,

other with any kind of Creature, naturally or unnaturally; thence falling into a particular commemoration of such sins by name, as boyled upon his conscience, needing comfort and absolution. And through all that Penitential it is very remark∣able (saith that Venerable Antiqua∣ry) that among the several penances there mentioned,* 1.1036 (and whereof there are store) there is no sending of the pe∣nitent to any Saint, no Pilgrimage injoyned to any Shrine, no news of any Indulgence, or Commutation for stri∣king off penance by money; that age was not yet guilty of such deceits, or recent-Roman impostures. This glorious King Edgar began his reign according to the Savilian Fasti, A. D. 959. and finish∣ed his reign and life, A. D. 974. Also these Canons and Peniten∣tial yet remain entire,* 1.1037 in an old Saxon Copy and Language, within that famous Library of Bennet College in Cambridge.

* 1.1038In a Synod held at Aenham under King Ethelred, the XX Chapter is for making of Confession and taking of Penance, thus; Let each Christian man (as is suitable to his profession) have diligent care of his Christian state,* 1.1039 and that he usually frequent shrift and con∣fession; often entertaining Christian and wholesome conference with the Priest; and laying shame aside, con∣fess his faults, and carefully practise such rules for amendment, as the Priest prescribeth. The acts of this Synod both in the Saxon as also in the old Latin tongue, and both revised and published by that diligent and noble Collector.

In a Capitular extant in Saxon and Latin, are contained many Ecclesiastical Constitutions, amongst which is Confession

directed unto God in the first place, humbly imploring for mercy, and to the Priests likewise, which so far availeth us as by means of the saving counsel we receive from them,* 1.1040 and the observation of regu∣lar penance, our souls may be fortified against sin, and our iniquities done away.

Likewise in Paragraph 31.* 1.1041 de pec∣catis in confessione enumerandis, each particular offences are to be opened in confession to the Ghostly Father, whatsoever in word, deed, or thought have been committed And the Priest who receiveth Confession is com∣manded to aid the Penitent,* 1.1042 and to lesson him so, that he conceal no known sin at that instant, but make full discovery of all to his b••st re∣membrance.

These constitutions are found a∣mongst the Archives at Bennet Col∣lege,* 1.1043 as the same worthy person af∣firmeth, though he can give no certain account when they were established.

The next Item for Confession is contained amongst the laws of King Canutus, who begin his reign,* 1.1044 A. D. 1016. and died 1035. as Mr Lam∣bard writeth, or one year later ac∣cording to the Savilian Fasti.* 1.1045 Or as Fabian will have it, he began his reign A. D. M. XIX. or two years sooner according to Florentius Wi∣gorniensis, 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 Ed∣g••rs Laws by him confirmed, and to be observed by all the Engl••sh and Danes his subj••cts, these are found;* 1.1046 We advise that for all mo••ta•••• sins comm••tted through diabo∣lical suggestion, the counsel of the Gh stly Father be diligently obse••ved. Another provision there is also made for gu••lty persons adjudged to die; Let liberty be granted to them to conf••ss their sins to the Priest,* 1.1047 they much desiring the same; and a pe∣cuniary mulct imposed on such as shall cross or hinder them the op∣portunity.

* 1.1048If a thief or any other person condem∣ned unto death, desire to confess and shrive himself, by no means let it be deni••d him; which whosoever shall hin∣der,* 1.1049 let him make satisfaction to the King, or purge himself. Again, He that shall commit fornication with a woman, or (which is worse) with a married wife,* 1.1050 let him do penance ac∣cording to the Penitential book. Again, from Easter unto Whitsontide let no man fast, except it be inj••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 underta∣ken, except the parties were auspicated, and dedicated by confes∣sion. 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 Bran∣don

then Abbot of Bury,* 1.1051 and desi∣red at his hands to be admitted Knight, first premising confession of all his sins, 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 Knight∣hood. The Candidate upon the eve before the day of that solemnity was with much compunction to make con∣fession before the Bishop, Abbot, or Priest, of all his sins, and receiving ab∣solution, 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 communi∣cate the sacred Mysteries of Christ, and thence to remain law∣fully 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 Poe••itentia, wherein Priests that hear confessions are thus injoyn∣ed;* 1.1052 We command that Priests in penance diligently weigh the circum∣stances, viz. the cond tion of the per∣son and of the offence, the time, place, cause, and continuance in the sin, and devout mind of the penitent: th••t no such penance be injoyned upon the hus∣band or wife, as to raise a suspicion of the offence to either party. That no Priest after his fall into sin, presume to celebr••te at the Altar before he make his confession. And to cut off all occa∣sion

of covetousness in Priests, we add that no penitents shall be injoyned to provide Masses to be said, excepting Priests onely.

* 1.1053Stephan Langton, the same that wa•• 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.* 1.1054 That Bishops in their own persons should some∣times receive confessions and injoyn penances; and therein were pro∣vided discreet persons to take the conf••ssions of the Clergy. In whose quarrel the Pope thundred out his interdict against the Church and State. Insomuch (saith Fabian) that the Churches and houses of Religion were closed; that no where was used Mass or Divine Ser∣vice, nor any of the VII Sacraments; nor child christened, nor man confessed,* 1.1055 nor married, except in such places which had purcha∣sed licences and special Bulls. But Caxton is more large in dis∣covering this mysterie of iniquity, then of great strength: where the* 1.1056 Legat is brought in telling the King what the cause was; For the wrongs that ye have done to the holy Chyrche, and to the Clarge:* 1.1057 and the extent thereof, We assoyle clean Erls, Barons, Knights, and all other men of their homages, servis and feautes that they should unto yow done.— and we assoyl them all by the authorite of the Pope, and commaund theim also with yow for to fight, as with him that is enemy to all holy chyrche. Tho answered the King; what may yow do more to me? Tho, an∣swered Pandolph, we sayen to yow in(a) 1.1058 the word of God, that ye, ne none heir that yow have, never after this day be crowned. The King for all this cursing waxed not pliable to the Popes will; whereupon, The Pope tho sent to the King of France in remission of his sins, that he should take with him all the power that he might, and wend into Englond, for to destru King John; the tydeings wherof put him into such a fright, tho (saith mine Au∣thor) the King put him to the Court of Rome, and to the Pope; and tho yaf he up the Realm of Englond for him and his heires for evermore.— and tho took the King the Crown off his head, and set it on his kneys, and thiese wordis said he in hearing of all the great Lordis of Englond; her I resign up the Crown, and the Ream of Englond into the Popis Innocent hands the third, and put me holy in his merci, and in his ordenance: Tho(b) 1.1059 under∣fenge Pandolph the Crown of King John, and keepid it V. dayes.

I have inserted this story as not altogether impertinent, making good the abused power of the keys at Rome, to the disinherison of a supreme Monarch, and independent, and the disfranchise of a free State, wherein the pride of the Pope, or dejection of the Prince, I know not what may be more admired.

Not long after followed Edmund de Abington,* 1.1060 Arch-Bishop of Canturbury, in the year of grace MCCXXXIV. who made a constitution for women with childe and near their time, that in respect of the approach∣ing danger they should confess unto their Priest.* 1.1061 In his dayes there en∣tred this Kingdom a Legat from Rome called Otho,* 1.1062 sent from Gregory IX.* 1.1063 who exacted much upon the Clergy, emunging, and squeesing their pur∣ses, so far forth, that Arch-Bishop Ed∣mund (afterwards Saint) freely and sharply reprehended the polling Legat;* 1.1064 By whose Legantine power it was decreed, That certain discreet and faithful men should be appointed by the Bishop of the Diocess throughout every Deanry, to receive the Confessions of Parsons, and other Clergie-men of an inferiour order, who might be afraid peradventure, and ashamed to confess unto their Deans. He ordained also general Penitentiaries in Cathedral Churches. And not long after him there arrived another Legat armed with the same power, named Octobon,* 1.1065 and he in a Sy∣nod at Northampton made laws also,* 1.1066 Polydore tells us that he was sent from Pope Ʋrban, but he himself that he* 1.1067 came from Pope Clement; his comming then could not be in the year of our Lord MCCLXII. as Polydore placeth it;* 1.1068 nor in the 45^th year R R. Henrici 3; for Ʋrban the IV. died not till the year MCCLXIV. and Clemens who came next after, suc∣ceeded in the Papacy An. 126⅘, elected at Perusa upon the

Nones of February, or the fifth day of that moneth, being at that time absent thence, and here in England; a Metachro∣nisme of three years in Polydore, and I could wish that were the worse mistake in his elegant history. Now amongst the Constitutions of this Legat to be observed by the Clergy and Laity, there is no mention of Confession, but for the third order the Religious Votaries of that age; who like Meteors shone above in those dayes in the middle region of the air, and ofttimes went out with as foul a stink as some Meteors do; for them it was ordained,* 1.1069 That Abbots, Prio••s, and superiours in their absence should procure Penitentiaries, or Confessors once a moneth for their Friers, and to rebuke sharply such as frequented not Confession, and to induce them to the same. It seems the Reli∣gious came but slowly on to shrift in those dayes; and what may we then think of the Laity?

* 1.1070The same Edmund who moderated the Church of Cantur∣bury in the time of that first Legat Otho, made a Constitution concerning the behaviour and de∣portment of the Confesseur or Ghost∣ly Father,* 1.1071 at the time of shrift; That he should sit with an humble look, his countenance downward, not once behold∣ing 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 perswasions to extract a plenary con∣f••ssion, to enquire after usual and customary sins punctually, and after strange ones afar off, and by circumstances, and with that dis∣cretion, as to teach the penitents how to confess, not how to transgress.

And adviseth the Confessor to pick out the greater sins as Murder,* 1.1072 Sacrilege, Incest, sins against nature, &c. for such as are of greater place, and set them by, as reserved cases for the Pope, nor 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 of∣fence; 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,* 1.1073 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 MCCXXIX. He made a very pious and necessary law, That forasmuch as the soul, far excelleth the body; Physicians are strictly charged,* 1.1074 sub interminatione Anathematis, under pain of the Chur∣ches Ban & curse to recommend no such thing unto their Patients, for the reco∣very of their bodily health, which may not be undertaken without danger to the soul; but before all things, to ex∣hort them to send for the soul-Physici∣an, and after spiritual physick hath been prescribed and provided and administred 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 account∣ed 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 con∣solation, when the soul is sensless of his help and Ghostly com∣fort.

Bonifacius, Uncle to Queen Elenor,* 1.1075 wife to King Henry the third, and advanced to that Metropolitical See, An. MCCXLIV. provided against those that molested or any way hindred such that would do penance, and be confessed,* 1.1076 and ap∣pointed 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 de∣speration

than matter of spiritual joy and consolation.

* 1.1077John Peccam who sate in the See of Canturbury, An. Dom. MCCLXXIX. Ordered that Parish Priests should diligently take heed,* 1.1078 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 test••mony and judgment of credible persons.

* 1.1079The next law or Constitution is of Walter Reginald, 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,* 1.1080 and to sift the circumstances of sin, such as are the condition of the person, the qua∣lity of the offence, the time and place when and where the sin was committed, all which must be spoken of in Confes∣sion. He also appointed an open and visible place for shrift, to cut off all occasion of scandal and suspicion, espe∣cially when women make their appro∣ches; admonisheth that Priests im∣pose no such penance to the wife, as to cause suspicion in the husband: To be careful (the nature of the offence re∣quiring) 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 signs of sincere contrition, and no purpose of abandoning the sin confes∣sed, to suspend his absolution, and to dismiss the sinner for that season with admonitions tending to un∣feigned repentance.* 1.1081 The same Arch-Bishop also forbad Priests that had fal∣len into mortal sin, to approch unto the Altar there to celebrate without making their confession; adding that

he could not suppose, (as some others erreneously believed) that mortal sins could be washed away by a general confession. Where by the way note that Parenthesis (good Reader) [as some be∣lieve] intimating that there were in those dayes some that so believed, viz. that general Confession might procure remis∣sion of sins, and were not perhaps so punctual for private par∣ticular confession, whose belief that Prelate censured for erro∣neous. By the same man are Ghostly Fathers under a great penalty conjured to secrecy and si∣lence;* 1.1082 That if at any time or by any means, or upon p••ssion of hatred, or fear of death, shall lay open by signs, motions, or words, either generally or specially, what hath been privately deposited in Confession, and shall be convicted there∣of, he shall be degraded without hope of reconciliation. Also ano∣ther Constitution of the same mans doing, for the reviving of Publick penance for notorious & scan∣dalous offences,* 1.1083 complaining that by the neglect of the ancient Canons the same hath been long buried in oblivi••n, whereby heynous sins have been the more frequented; and the reynes and rigour of Christian discipline too much remitted. And a* 1.1084 fourth, for the substitution of a grave and learned Penitentiary in every Deanry, to take the Confessions of the Clergy, residing within the same.

John Stratford Arch-Bishop of Canturbury, MCCCXXXIV.* 1.1085 made a Provisional Law, that Priests should not be cited juridi∣cally and thereby forced either to detect such arcana,* 1.1086 as they re∣ceived under the seal of Confession, or else offer violence to their consciences, lest thereby Parishioners might refuse to come to con∣fession. It seems equivocations, mental reservations, and such juglings devised to cheat justice, were not up, nor thought on when this course was taken, that Judges should forbear to examine them.

The last of these Metropolitans that made any law for Con∣fession, is Simon Sudbury, who was preferred to that eminency,* 1.1087

An. MCCCLXXV.* 1.1088 He ordained women to be shriven in an open place, where they may be seen of all, but not heard.— And to admonish the Laity to repair unto Confession every year about the beginning of Lent, and whilest their sins are green in their memory, lest the weight of one sin press them upon another. He ordained likewise to confess, and communicate three times a year, viz. at the three solemn Feasts of Christmas, Easter, and Whitsontide. And to prepare them∣selves with such abstinence, as the Priest should prescribe:* 1.1089 And all and every such Persons as should not come to confession, and to the communion once a year at the least, to be debarred from entring into the Church in his life time, and after death his body not to be interred in Christian Burial. By which constitutions we see how other times were appointed for Confession as well as Easter, but then chiefly required; for four causes, and at those times is Confession required,* 1.1090 saith Lindwood; 1. In respect of the Sacrament when∣soever the same shall be celebrated and received, so upon admission into holy Orders, &c. 2. In respect of the dan∣ger or dread of death. 3. In respect of the Conscience, if a mans heart shall tell him that he hath present need of Confession. 4. If it be doubt∣ful a Confessor cannot be had within a year, to take him while we may. Some of these Canonical reasons we have before exami∣ned, and censured.

* 1.1091These were Ecclesiastical Constitutions made by several Church-men in their times. But when Henry VIII had wre∣sted the Supremacy of Spiritual causes from forraign Usurpation and annexed it to the Crown; then for essayes of that new au∣thority, was substituted a Vicegerent for the Clergie. Articles of Religion set forth, and said to be devised by his Highness,

which caused the commotion of the* 1.1092 Lincoln-shire men. And in a Parliament held at Westminster was established(a) 1.1093 the act of the six articles, which was named the bloudy statute, and the whip of six strings; which drew so much bloud upon poor Chri∣stians, and whereof Auricular Confession was one of the strings. The procurer of that Draconical law, together with the occasi∣on thereof is particularly described by our Ecclesiastical An∣nalist Mr John Fox; whoever was the chief doer therein, Ec∣clesiastical persons were the chief sufferers. The King upon some distaste to his Clergy, was willing to sharpen the edge of the Law against them; and his minde being known, there wanted not abbetters to whet him thereunto. So fearful is the condition of the Church, if once removed from under the shadow of the Crown, and wings of the Royal Scepter, and would soon become a prey to the little foxes, if the Kingly-Lion should not protect. And as in that Princes dayes the truth be∣gan to take place in the hearts of many, so that party which stood for the old Mumpsimus, as well as the other that imbra∣ced the new Sumpsimus,* 1.1094 escaped not the penalty of his rigorous Statutes: that it was no strange spectacle to behold at once a Protestant at the stake, and a Papist at the Galhouse. By that law Incontinency in Priests and Marriage were equally made felony, and death in their persons either to use the sin or the remedy; and the benefit of the Clergy otherwise a privilege, was to them a snare; and that offence capital in Church-men, which then was scarce criminal in the Laity. A man that shall survey the Acts of Parliament under that Prince, shall find that they were truly under him,* 1.1095 who melted the courage of both those Houses as wax, making them capable of any impression, and his Will a Law. But of him and his memory enough; as also of such Laws and Constitutions which have to my observation been en∣acted in this point of Confession, and of what force they are at this present, it were much to be wished the Reverend of that profession would determin.

I will add hereunto such instances as have obviously occurred unto me of those Princes that have worn the Diadem of this Kingdome, and yet not abhorred from this exercise of Piety,* 1.1096 but have confessed their sins unto Spiritual Fathers and Pastors

in hope of absolution:* 1.1097 the first is King Edred, who ended his reign and life in the year of the Worlds redemption, DCCCCLV. of whom Florentius Wigorniensis writeth thus; The glorious King of England Edred fell sick in the tenth year of his reign, and despairing of recovery, sent away with all speed for holy Dun∣stan the Abbot,* 1.1098 and Father of his con∣fessions, who in all haste resorted to the Court; and having come half his jour∣ney, a voice from heaven sounded cleer in his ears, King Edred resteth now in peace. At which voice the horse whereon he sate, not able to bear the burden, sunk under him to the ground, without any harm unto him upon the back. The Kings body was brought to Winche∣ster,* 1.1099 and there by Abbot Dunstan decently interred. By which it seemeth Dunstan was the Kings Ghostly Father, though he came too late to take his Confession.

The second Prince is William the Conqueror, whose sickness increasing at Roan, and the Physicians upon inspection of his Urine had judged his death to be at hand; upon the hearing whereof (saith William of Malmesbury) he filled the room with lamentation, that death had prevented him, long bethinking how to amend his life. But pulling up his spirits, he did the duty of a Chr••stian, in confessing and receiving the blessed Sacrament.

* 1.1100The third is Margaret the Queen of Scots, but extracted of the* 1.1101 English bloud, having heard the fatal news of the death of King Malcolme her husband, and Prince Edward her son, slain by the English as they were invading the Marches of Northumberland, she took it so much to heart, saith Roger Hove∣don, as suddenly she fell into a great infirmity, and without delay having sent for her Priests, she went into the Church, and there made confession of her sins unto them, caused herself to be anointed, and to be housl••d by receiving the Sacrament, beseeching the Lord with fervent and daily prayers, that he would not permit her any longer to live in this sorrowful life, and her prayer was heard; for the third day after the slaughter of her husband, being dissolved from the bonds of flesh, (as is believed) to the joys of eternal sal∣vation. This sad accident fell out in the year of Grace MXCIII. and the VI. year of William Rufus.

The next is William Rufus,* 1.1102 who came to an unfortunate end by the glance of an arrow, whether aimed at him or no, is un∣certain, or whether he stumbled upon the same; but by the wound thereof he took his death, as he was hunting in the New Forest cal∣led YTENE, 2^d day of August,* 1.1103 and in the XIII year of his Reign; which sudden accident was the more lamen∣table, as preventing his repentance and confession, and other comforts his soul might have found, if sickness had given him notice of his approching end. The want whereof Eadmer a grave Historian thus lamenteth; Ʋpon the second day of August he fetched his last breath,* 1.1104 for upon that day brea∣king his fast, he came into the Forest to hunt, and there was wounded with an arrow; and forthwith died impenitent and unconfessed, and was immediately abandoned of all men. The want of Confession had not been worth the noting, if the use thereof at the last close had not been generally received.

To him succeeded his Brother Henry I. a moderate,* 1.1105 and as those times afforded, a learned Prince; who after he had swayed the Scepter full XXXV years and odd moneths, then being in Normandy, sickned of that disease whereof he died: And perceiving his own weakness, sent for Hugh, whom he had constituted his first Abbot at Reading, (where he founded a goodly Abby, and there lieth interred) and after advanced him to the Metropolitical See at Roan; which Arch-Bishop in an Epistle to Pope Innocent, relateth the pious end of that Prince thus;* 1.1106 He being surprised with a grievous sickness, d••spatched a Post to us with all haste to come unto him; we came and abode with him being full of pain for three dayes, and as we advi∣sed

him, he confessed with his own mouth his sins, and with his own hand beat his breast, and put away his evil mind. Through Gods counsel and ours, and other Bishops, he promised to observe and amend his life, and by reason of our office, we thrice in three dayes space absolved him. He reverenced the Lords Cross, devoutly received the Body and Bloud of the Lord, gave almes,— at his request we anointed him with holy chrisme, and so he rested in peace. This Prince departed this world in the year of our Lord God, MCXXXVI.

* 1.1107The like preparations of dying well were made by that Ceur de Lion, King Richard I. who besieging the Castle of Gaillard in Normandy, was wounded in the arme with a venemous* 1.1108 quar∣rel; The Castle won by a sharp assault, and the souldier that hurt him apprehended, the King finding the wound to be mortal, caused him to be brought into his presence. And (saith Caxton) wen he come before the King, the King axed him what was his name, and he said mi name is Bartram Gutdon: wherfor, said the King, hast tow me slayn, sith that I did the never none harme? Sir, said he, though ye did me never none harme, ye your self with your hond killed my fadre, and my brother, and therfor I have quyte now your travel. Tho said King Richard, he that died upon the cros to bring mans soul from pyne of Hell, foryef the my death, and I also foryef it thee. Tho commaunded he that no man should him misdo— and the VI day after the King did shrive him,* 1.1109 and sore repentance having of his mis∣dedis, and wos housled and anoynted. Thus much out of that old Chroni∣cler concerning the last demeanour and death of this heroical Prince, forgiving him that was the author thereof. He left this life when he had reigned IX years, VIII moneths and odd dayes.

* 1.1110And the miserable end of King Richard II. deprived first of his Crown, and consequently of his life, murdered at Pomfret-Castle by that wretch Sir Pierce of Exton, and VIII villaines in harness, is not impertinent: where the King wrested a Bill out of the first mans hands, and manfully defending himself, had slain IV of the Assaylants, was trayterously felled to the

ground by Sir Pierce, and then shortly rid out of the world (saith my Historian) without either confession or receipt of Sacrament;* 1.1111 bewailing the loss of opportunity to prepare himself for death by confessing his sins, and receiving the blessed Sacrament no less, than the Parricide it self, though most inhumane, treache∣rous and barbarous. And thus have I related what these Prin∣ces did at the evening and shutting up of their time; casting up their audit unto God, and making an account here, that they might not be called to an after-reckoning; wherein I doubt not but that other Princes did as they did, though our Anna∣lists may be silent therein; and my small store-house, and Adversaria be no better provided of more Collections. Take these Laws and Examples in good part, (Gentle Reader) and make the best construction thereof, and of my self, for the relation.

The Conclusion.

SO by Gods mercy, and the guidance of his good Spirit, we are now in the haven, and at the end of this Treatise. A journey hath been taken not long, (to speak truly) nor tedi∣ous, but dangerous and difficult; spent rather in the beating of unknown paths, or renewing of ancient tracts worn out, and well-nigh defaced with desuetude, than in following any usuall rode or beaten way before us; for in this voyage (we may boldly say) not many Travellers, especially that set out from home with us, have kept us company. And yet the sub∣ject matter, as it concerns all Christians, so I suppose, is infe∣riour to none of those Mysteries in power and operation, that are committed to the Lords Stewards, much profiting, but much opposing fleshly wisdome; as the best potions are the most bitter, and the more repugnant to the disease, the more

sanative. The Spirit is contrary to the flesh, and the work of Christianity is to deny our selves, and to take up Christ's crosse. You shall hardly see a man that will lay open his infirmities, though I read of an Apostle* 1.1112 that gloried in his. Our humour is naturally Pharisaical, to make clean the outside of the Platter, and who is he that will turn the worst side outward? Very few will speak evil of themselves, and fewer that will suffer others to do so with patience. It is a fringe of pride (saith Gregory) in a man freely to disparage himself, and yet to take it ill at anothers hands that shall do so.* 1.1113 If I covered my trans∣gressions as Adam, by hiding mine in••∣quities in my bosome, Job 31.33. thereby intimating our natural in∣clination from the loyns of our first Parent, to cover our sins; and his victory over the same, to be his own accuser. Job was admired by all for his rare virtues; But in my eyes he seemeth marvellous in his sins, (saith Gregory) Let other men extoll his chastity, commend his integrity, praise the bowels of his pity and goodness, for my part I no less wonder at the humble confession of his sins, than so many famous exploits of his virtues, it being as great a conquest to trample down fame and shame, by laying open our sins, as to resist, and not commit them; for though greater strength be shewed in shunning sin, yet greater humility is discovered in confessing of sin: for by the former our sins are conquered, and by the latter our selves. And I am of opinion many are displeased with Confes∣sion, not for any hurt or distaste at the thing it self, but at the difficulty thereof; and abstain from it, not as an act unlawful, but unseemly to men of their quality, and disagreeing with their disposition. No small argument that it is a work of grace, whereas our corrupt nature so much frowneth at it. But how burthensome soever it may seem to flesh and bloud, sure the burthen of a wounded Conscience is greater,* 1.1114 for who can bear it? It seemed good unto the Holy Ghost and unto us (as the first Coun∣cil

in the Church decreed) to lay upon you no greater burden than these necessary things. It being not the least part of prudence to cut off things superfluous, as withall to impose necessary. This later age hath not been so much a vintage, as a pruning of the Churches vineyard: And 'tis not impossible for a quick and fruitful branch to be amputated and cut off amongst so ma∣ny fruitless and unprofitable.* 1.1115 Those Weeders had need to have great care, that pull not up some hopefull blades amongst store of weeds. There is not any (I suppose) that can throughly purge his floor, and gather the wheat into his garn••r,* 1.1116 but he whose fan is in his hand, and will burn up the chaff with unquenchable fi e. I honour the memory of the first Reformers of the Church as good men, yet but men, and not exempted from errour; and verily believe that the great abuse and jugling under the sacred veil of the keys, Confession and Absolution; the mer∣chandize and trading in Indulgences, the lewd profaning of Ecclesiastical censures, made them less zealous for the true use of Confession, the keys and censures; and so by a kind of connivency there waxed a general coldness in all the parts of the mystical body of Christ, in the commendable and necessary exercise thereof. The Ministers and Pastors of Christs flock could with no sins for Confession, no perplexity for the Con∣science, no wounds, no diseases in the soul, and that all the flock were so sound and whole, that there needed no Physici∣ans. But they may wish the best, and fear the worst, and find too much work for Physicians, if throughly imployed; too many bonds and bars for their keys, and too many infirmities for their power to work on: Confession cannot be out of re∣quest so long as there are so strong temptations to assault, and so weak a fort and poorly man'd to defend. Let then thy soul be of more worth than thy body, and to the healing of spiritual wounds lend a quicker ear; for thy bodily health what wilt thou not un∣dergo? what not indure? lancing,* 1.1117 burning, purging, vomiting: and is a little shame in confession, a small austerity in penance tedious to be undertaken for thy souls good? thou

settest not that price upon the better part of thy self, which thou oughtest, that refusest such receipts for the safety thereof. For (saith a Father) he is nothing neer such a Benefactor which freeth the body fr••m a disease,* 1.1118 as he that de∣livere••h the sou•• from unrighteousness, in regard the soul is far more precious than the body. Let then the great benefit redounding to the soul by confession vanquish the shame and natural repugnancy. De∣clare thou thy sins first that thou mayest be justified, Esay 43.76. as the LXX••I read it. Justification follows upon that de∣claration, not condemnation: Whereupon Saint Chrysostome assignes the difference betwixt the consequent of confessing at the tribunal of God, from terrestrial bars: For at these external tribunals below, after accusation and confession of sin,* 1.1119 dea••h followeth: but at the divine Tribunal, upon confes∣sion, where the sinner accuseth himself, there goes a Crown. And herein is a beam of Gods mercy, in not ex∣torting Confession (as our Judges do) to the prejudice of the accused, but as a Physician to know our diseases, for their better healing; and his justice too after a sort herein shineth, that the sinner in confessing might blush for sin, whereof he was not ashamed in committing. By this means doth the Shepherd of the flock come by notice of the several kinds of infirmities wherewith his sheep are troubled, and can the better prescribe the remedies. By this discovery of sin many disorders may be rectified at this consistory of Consci∣ence, which no Political Benches of justice can search into, or redress; hereby secret wrongs may be recompensed, secret amends may be made, secret injuries remitted, and secret ene∣mies reconciled. The greatest gainer is the Penitent himself; for besides the assoyling of his offences, he hath purchased a Counsellor to advise him for the best how to avoid sin; a Com∣forter to embalme his wounded conscience from Gods word, sweeter than the honey or the honey comb; and an Advocate to

plead on his behalf to God with prayer and intercession. By this high minds are abated, and a sinner waxeth sensible of a higher power incensed by his sin. By this unbridled offenders are kept in some awe and discipline. By this Gods Priests are the more reverenced, and his ordinance in their hands more power∣ful. In a word, amongst all the Tribes, Judah, that is Con∣fession, hath the Star, Scepter, and promised seed. The An∣swer then returned by the Neophytes, or new Christians in Japonia,* 1.1120 is very remarkable; when Xaverius had of∣ten demanded of them, what rites and exercises in the Christian Religion seemed unto them most profitable and availing, constantly answered, those two without all controversie, the Communion and Confession.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ad eos qui in libellum inciderint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

FUll Nineteen courses hath that glorious Bride∣grome of heaven made, and in which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or space the other Luminary hath through many various revolutions returned to the same point in the Celestial girdle,* 1.1121 since this Treatise past the Authors last hand and eye, having (for ought he knew) like the Antique subterraneous Obeliskes lyen buried, or by the late more then Civil wars been driven into coverts: in which process of time being grown out of know∣ledge and memory, is by the hand of that immense providence sweetly disposing all things,* 1.1122 and poysing past and future events as two scales in a balance, awaked and exposed to publick view, but as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1123 an abortive issue, or one born out of due time; for serene and quiet were the seasons, and Truth seemed to look down from heaven, when these conceptions were formed; giving hope also to this issue of entertain∣ment. But alas those Halcionia are fled, and dayes of calamity have succeeded; and the Cloud upon us when

dispersed, He onely knoweth, in whose hands are times and seasons, and we may sigh out these sad complaints in the Churches name; Where is thy nursing Parent, Re∣verend Paranymphs, honourable Pillars, vigilant Of∣ficers, devoted members, thy fenced discipline?* 1.1124 all which made Thee terrible as an army with banners. Is not thy vineyard laid waste, thy breasts dried up, thy Common-Prayer and administration of the Sacra∣ments laid aside, and the glory of thy Liturgy departed? the dispensers of thy Treasures disesteemed? and what hope can there be for the practice of this piety, where the keys and Stewards are despised; or to enlarge thy rites, where thy just claimes are denied? much less to promise the admission of this piece of discipline, where the Nerves of all thy Ecclesiastical policy are dissolved? where the garments of thy Revenews are parted amongst Souldiers, and thy seamlesse coat of discipline which they spared, rent by others? though found they are, that as∣sociate their endeavours to make up those breaches, but at a loss; whereas no form will fit, but what contex'd by thy Bridegroome, or his Apostles, and in all ages con∣tinued upon thy back, till stripped by Sacrilegious hands, and defaced.

Great and manifold are the insinuations of the Old Ser∣pent, and his prevalencies more by secret Mining against Gods building than open force, as not ignorant how ug∣ly sin sheweth in its own colours, which he disguiseth under cunning intrigoes and ap∣pearances of virtue,* 1.1125 which the Apostle termes the sleight of men and cunning craftiness and the wiles of the Devil, ambushes, or

entrapping plots. The Clothing of Heresies under Scripture phrases is his old sophi∣stry,* 1.1126 as the honey used to besmeer the deadly cup, that the poyson may be more sweetly devoured. Thou that abhorrest Idols, doest thou commit Sacrilege?* 1.1127 where the abhorring Idols is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the over-spreading sanctity, but the commission of Sacrilege 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The spoyls of the Church are the plotted design. An ancient and prudent Historian was careful to advertise his Reader of the wide distance be∣twixt the causes and occasions of war;* 1.1128 and tells us, that the causes why the sword is unsheathed shall be conceal∣ed till occasion of blows is offered, the beginning where∣of may probably be maintained, whereas the real cause would make the undertakers ashamed. Some occasi∣ons might be tendred to disgrace the Clergy, which censorious spirits readily seised on, the design through their sides being to wound the Profession,* 1.1129 though indirectly, and to heap contempt upon Gods own Ordinance. The Heathen by the spectacles of nature could dis∣cern the Priests to be worthy of honour, and the affronts done to them to draw judgments upon the heads of scor∣ners, who striving to render the Fathers of the Church scandalous, have proved themselves ridiculous.

[ I] It will not be loss of time to view succinctly what en∣gines Satan hath planted, and what Mines have play'd to work his pleasure upon the Church of God. A double drift he had, 1. to make hereticks of the unsetled religi∣ous,

2. and the profane persons to become Atheists; rendring these of no religion, and those of worse than none; and in whose persons he despaired to root out Re∣ligion utterly, He moveth every stone, how it may be∣come vaine and unserviceable, by the erection of many though false and ridiculous; like that Valentinian Col∣lege, and Gnosticks of old,* 1.1130 bringing in Confusion under the title of Religion; wherein the rabble of rude inven∣tions exceed the Poetry of the Ancient Paynims. How pregnant this Lying Spirit is in the mouth of his Adhe∣rents, the present monstrous-shapen heresies are open proofs; in whose conceits Religion seems like a crack'd Mirror, broken in pieces by their vain imaginations, and reflecting multiplied images of their conceited Di∣vinity, as if the high-way of the Church were a walk too publick, and too much beaten, and their spawn good for nothing but to increase and multiply. O how secure are those paths, fenced with the authority of sacred Scri∣pture,* 1.1131 and the tradition of the Catholick Church? They are as∣suredly in the right who go after such directions; as hands staied and guided by a rule draw strai∣ter lines than those that are left to their own wills and motions. And albeit that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & multiplex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that more than many-headed Hydra of several opini∣ons, and harvest of numerous errors may be esteemed with Machiavels Confidents a State-policy, to hurry the people, and wheel them about with divers Sects and new religions, thereby multiplying several claimes and respective interests; begetting so many apartiments, and

special dependences; yet those Praetorian Cohorts devi∣sed at first for the safeguard of the Roman Emperours, proved their Confusion; and Ephraim may rise against Manasses,* 1.1132 and both against Judah. In the mean space the dissentions of Hereticks afford some peace to the labouring Church,* 1.1133 who from a firm rock beholds at sea their stormes and confused struglings.

[ II] By no imposture doth Satan gain upon the Church more, than under that specious pretence of Reformati∣on. Divers good Christians of religious humours, as averse to abuses, have lent too quick an ear to such Zea∣lous out cries; and in sober truth, as it is a necessary duty to cut off enormity and disriegled inordinances, so a difficult office to carry an even hand; where a busi∣ness of that consequence desires to be undertaken up∣on assured grounds, and to be unalterably preser∣ved, lest the remedy may be more nocent than the dis∣ease; ordinary defects would better be charitably concealed, than publish'd to a scandal; besides ambi∣tious heresie may lurk under this covert, and such spirits of no great altitude at their highest growth of place and preferment, may attempt to trouble the waters, to advance their own interests; and who in the old form were but the tail, might become the head in the new Classis. If we still continue Scepticks in the settlement of Church and Doctrine, without the attainment of any period,* 1.1134 Ubi erit finis quaerendi, ubi statio credendi, ubi expunctio inveniendi? when will there be an end of quarrelling, a standard of faith, or a full point of en∣quiry? It was the glory of Queen Elizabeth (whose times none behold without reverence) to have proceed∣ed in reforming with much peace and prudence, con∣fining reformation to choise and necessary points, and

her self ever after to her first resolves, which seems no less, by that wise answer or O∣racle she returned to a Pragma∣tick Petition,* 1.1135 preferred at the entrance to her reign, wherein was contained, That it being a gracious time of inlarging prison∣ers, there remained four or five yet in durance without cause, and so straightned in an unknown tongue, as they could hold no com∣merce with the people; such were the four Evangelists and Saint Paul. To which request She discreetly answered, It were well the prisoners minds were first known, if they desired so to be freed: the heat of that Zelot, and many others be∣ing by that her sage response, and mature proceedings much abated. But that Reformation is never more just∣ly suspected, when set on foot by the sons of Machia∣vell to keep up their reputation with the people, as if they would appear with eyes more intent upon disor∣ders, careful of the publick, and all their thoughts being how errors may be redressed; by such arts con∣tinuing their credit, and at once under the noyse of cla∣morous Reformers, conveying to themselves the wealth of Sacred things devoted to augment true pie∣ty, and to add lustre to the greatness and majesty of Religion; for that Reformation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 would be deemed undertaken upon Spiritual grounds, which in the entrance and ending thereof is performed without Sacrilege. The Rebels in Edward sixth's time, as if Piety were chiefly aimed at, and a shew of justice levelled, caused Psalmes to be sung, and Sermons to be made un∣der

an old tree,* 1.1136 and a Tribunal was there erected, which they styled the Oak of Reformation. God best know∣eth how many such practices have since been set on foot under the shadows of such Oaks; where Religion is pre∣tended the incendiary to kindle,* 1.1137 and Trumpet to blow the coles, and ensigne to hold forth and carry on sedi∣tious insurrections. Undoubtedly there hath not issued a more dangerous ambush for Sacrilege, to surprize the possessions of the Church, and to Secularize her patrimony, than forth of this denne. The Parties to the late league in France thereby reconciling to them∣selves no small credit and power; till at length it was discovered,* 1.1138 that they went about to contrive a Spanish-cloak of the cloth of Religion: so hugely is Religion, and the sincere professors thereof by such pretenders scanda∣liz'd and abused.

Of late times many have been the prejudices had against the Clergy, and happy was the Envious man to have found a probable fallacy for his malice to work upon; the Church was then leading forward to devo∣tion, which the Devil seeing, thought it seasonable to trip up the proceeders heels in those paths of Righte∣ousness, and there to make his batteries where the fort was weakest, the defendents fewest, and the entry easi∣est. But at what sparks the persecution first kindled, those Incendiaries know best that first blew the coals. In which Agon (besides their intention) new combats, Crowns and triumphs were by them dedicated. Per∣secutions, no news to the Church, seemed new to our peaceful estate. Providence ordaining a Scene for us, and that we also should bear a part, and be acquainted with the troublesome style of the Primitive times; and our flourishing Church to be tried, with what upright∣ness

she would demean herself in raging seasons, that by patience and long suffering she might reach those lau∣rels, triumphant in glory the Stars far under; A Pa∣tron and Defender she had in whom she much gloried,* 1.1139 and of whom (as times are) she is not ashamed; that Antiqua Moles, great and venerable Pile will yet stand in our greatest City, as a monument of his intended mu∣nificence, and the present usage; whose Faith he main∣tained with his Pen, defended with his Sword, and seated with his Bloud: By him were her immunities asserted, Patrimony protected, and Discipline vindi∣cated; & quid amplius faciendum fuit vineae?* 1.1140 What could be done more unto the vineyard? But her Grapes were wild, and God was just, and Satan mali∣cious, and man avaritious, and the wild Boar ready up∣on all occasions to root up the vineyard; Insomuch that her Angels are fallen, her fixed stars become plane∣tary, and that whilome Stupor mundi clerus Britanni∣cus, as one of her Mellifluent Senators term'd her, is in her exile still stupor mundi, the amazement of the world,* 1.1141 being made a gazing-stock both by reproches and afflictions— wandring about in sheepskins, and goat-skins, being destitute, afflicted and tormented: upon whom how sordid and mean soever such clothing be, yet if composed by affliction, and worne with patience, not Solomon in all his royalty was so arrayed. And to con∣siderate minds the lightness of affliction in one scale, and the weight of glory ponderated in the other; the eternity of the one,* 1.1142 and the mementaneous brevity of the other would appear so heavenly wide,* 1.1143 that all Gods people could not be offended to be clad as one of those.

There are amongst the sons of men three different [ I] dispositions; the first inept and incapable of instruction, and not to be wrought upon by afflictions; whose Hearts are so hardened upon the anvile, and by the God of this world, as not made malleable or mollified by the thunder of any judgments▪ so secured with answer∣able success in all their undertakings, as to kick at the least contradiction; wherein humane felicity is the mist and veil,* 1.1144 hindring the sight from distinguishing good and evil; unto such undeserving persons and undeserved favours, like the Rhodians alwayes enjoying the Sunshine of prosperity,* 1.1145 without the least cloud of sorrow, or spark of piety; that onely do evil, and suffer none; we keep silence and stand amazed, and are filled with expectancy what the judge of all the world will do.

[ II] A second sort are non-proficients, not bettered the least tittle by afflictions, have been long kept at school with no improvement; whose drosse in the crucible is so much, and rust in the Iron so deep, and spots in the garment so foul, as no Fullers sope can cleanse; against such there goes out a speech from the Lord,* 1.1146 Why should ye be striken any more? They are no longer for the rod, their stubbornness is mature for other judgments. A sad sign the disease is deplorate and desperate, when the soveraign Physician gives the patient over.

[ III] A third sort of Scholars much bettered and refined in the school of the Cross, who are rooted most when most tempested; as the Moon in her change most ob∣scure to the earth, but most resplendent towards hea∣ven; and the Ship tossed with winds, beaten upon rocks, and rolled in waves, upheld by divine power is

not broken with that shipwrack, but rides securely, where the hand of the most High supporteth, and where supreme care is the rudder of that ship,* 1.1147 the ship of that Na∣vy, and the Navy of that Pilot and Admiral who steereth all with his Providence, it shall not miscarry. It is much to be desired of us (and desired I fear it may be, more than yet expected) that all of us in one vessel were bound one way, and would not vainly imagine to sail divers courses in one ship, but rather like that Apostolical as∣sembly, be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all of one accord in one place;* 1.1148 and like Brethren to dwell together in Unity. And that such harmony were set in our Church musick, as all parts might agree to meet at the service; and that several interests might not break the peace of Christendome. The com∣mon enemy to the Cross of Christ, having from their mu∣tual discords drawn no small advantage; nothing more incouraging the barbarous armes of the Ottoman family against them, than Civil broils. And in our divided world there are not more dangerous inlets of ruine than our domestical divisions; our sins having separated from God, and our discords from our selves, self-interests having eclipsed a glorious Church, and self-opi∣nions well nigh extinguished it. Philip of Macedon minding to subdue the Oricians, and invading them with an Ar∣my, said;* 1.1149 That finding them at odds with themselves he had sent them an Army. Such of late have been the results of the Turkish Council, if they should display their Ensignes against the Persian in the East, or against the Western Empire; where his Martial Senate resolved for the West; for that the expedition under∣taken

against the Christians in the West,* 1.1150 was there safest, where their discords were great∣est; so a mighty storm fell on Hungary. Such dangers from abroad might be weighed by them that have from our dissentions at home suck'd no small advantage. And to boot it would be the soundest advertisement, to strike at the root of all sin, and especially those Epidemical ones that have pul∣led on our heads these National judgments; and to know how sin is best drowned in the tears of Repen∣tance; and the best evidence of true repentance is the forsaking of sin, according to that Arabique adage,* 1.1151 Optimum poe∣nitentiae est paucitas delicti; That is accounted the truest repentance,* 1.1152 which is accompanied with fewest faults; serious sor∣row for sin is a sure forsaking of sin, and there can be no sound repentance, where is no solid amendment. If such meditations would fall under our considerati∣ons, the Author of these might hope, that This, or An∣tidotes of this nature might be sought after, and prayers directed to heaven for wished success. And no doubt God would then give audience when our devotions are incensed with piety;* 1.1153 nor can there in this spiritual warfare be better wea∣pons than prayers and tears.* 1.1154 That hardy Swede dreaded more the prayers of that Christian Emperour than his forces; surely at last prayers in the one prevailed above arms in the other. United prayers would compass this Island with greater safety, than her Seas, or Shipping:

And it seems by an Ancient story, this Nation long ago to be owned as Gods peculiar, by an answer returned to a holy Prelate,* 1.1155 anxious of the State and Regal issue well nigh extinguished; Regnum Anglorum est Dei, post te (Edward Confessor) providit Regem ad placitum sui.

Lastly, though small is the appearance of the appro∣bation of this Treatise to the Practick thereof, yet the prayers of the faithful may even in this behalf prevail; and herein Gods will be done. The Setter hereof hath to his best skil planted and watered, the increase is from God; Philosophia paucis contenta scholaribus, Christian Philo∣sophy is content with few scholars, and Wisdome is plea∣sed to be justified of her children. And remain it will (if for no other end) yet as a Needle in the Card to shew our aberrations.

Soli Deo UNICO & TRINO Honor & Gloria.

FINIS.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Strom. lib. 6.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  Non nudae fue∣runt appellacio∣nes, f••d ex ea∣rum naturis sumptae. Mer∣ces.
• * 1.4

  Exod. 3.13.
• (a) 1.5

  Generaliter significat mutationem ani∣mi seu affectû••, qualis est quando aliquem dicti vel facti sui poeniteat, illudque ipsum mutat, vel quae fit condolentia vel commiseratione, vel quae fit consolatione in eo qui pr••••ùs perturba∣tus erat. Kercher. Lexicon. Hebr-Graec. verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 conso∣lari, poenitere. S Pagnin.
• * 1.7

  Gen. 6.6.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  Job 42.6.
• * 1.10

  Jer. 26.3. Mala non pec∣catoria sed ul∣toria. Tertull. lib. 2. contr. Marcion.
• * 1.11

  Aug. [pro poe∣nituit] legit recogitavit, juxta fidem vetustissimi co∣dicis. lib. 15. de Civit. Dei. cap. 24.
• * 1.12

  Poenitentia Dei neque ex improvidentia, neque ex levitate, neque ex ulla boni aut mali operis damnatione reputetur, sicut humana— ni∣hil aliud intelligitur quam simplex conversio scientiae prioris. Tertull. lib. 2. contr. Mar∣cion. c. 24. Jerem. 18. vers. 8. & 10.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.15

  Exod. 32.12
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Verse 14.
• * 1.17

  John 1.46.
• * 1.18

  Sicut ii qui habent intus inclusam escam in∣••••••gestam, aut humoris, vel phlegmatis stoma∣cho graviter, & molestè imminentia, si vo∣muerint relevantur; ità etiam hi qui peccave∣••unt, siquidem occultant, & retinent inter se peccatum, intrinsecùs urgentur, & prope∣modùm suffocantur à phlegmate, & humore peccati, si autem ipse sui accusator fiat, dum accusat semetipsum, & confitetur, simul evomit & delictum atque omnem morbi digerit causam. Origen. homil. 2. in Psal. 37.
• * 1.19

  And it shall be, when he shall be guilty of one of these things. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and shall confess that he hath sinned in that thing, Levit. 5. Psal. 5.6.
• (c) 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.21

  Josh. 7.19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lui fai confession. Gallicé.
• * 1.22

  Psal. 27.7. Pour esclater en voice d'a∣ction de graces, Fr. B.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.24

  Ut audire faci∣am sonum, in H••phil. Psal. 26.7. Sec. LXXII. From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 forum. Ezra 10.1.
• * 1.25

  Ps. 31. vel 32 sec. Hebraeos.
• * 1.26

  1. Exhomologe∣sis conscientiae. Cyprian.

  2. pondus ani∣mi proserre. Aug.

  3. Ingemit cul∣pae dolore. Ambr.
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mutatam mentem sonat, non afflictionem corporis. Erasm. annot. in Mat. cap. 3.

  De errore admisso ità dolere, ut corrigas, Latinè resipiscere. Beza Annot. ad Matth. 3. vers. 2.
• * 1.28

  Semper 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 convenit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.29

  Nam & in Graeco sono poenitentiae nomen non ex delicti confessione, sed ex animi demulatione composita est. Tertul. lib. 2. contr. Marcion. cap. 4.
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Matth. 3.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Matth. 9.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luc. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Matth. 11.21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act. 3.19.
• * 1.31

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesiod.
• * 1.32

  Dicta est cùm socordes in peragendo se••o in∣cipimus esse attenti. Erasm.

  Declar••t post rem aliquam factam sollic••tum esse & anxium, Latinè poenitere, atque usur∣pari potest in vitio. Beza.
• * 1.33

  Heb. 7.21.
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Matth. 21.29.
• * 1.35

  Tristitiam sig∣nificans à qua est absorptus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.36

  Beza.
• * 1.37

  Deus vult mu∣tationem, non mutat volun∣tatem. Aquin.
• * 1.38

  Turnebus.
• * 1.39

  Joel 2.
• * 1.40

  Errant isti Grammatici potiùs quàm Theo∣logi, qui vocum significationes ex Etymologii•• potiùs ducunt, quàm ex communi Scripturae & bonorum Authorum usu. Bellar. l. 1. de Poen. c. 7.
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 1. p. 215. Mat. 9, 21.
• * 1.42

  1 King. 8.33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristot. verse 35.
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Restournez vouz & vouz destournez. Fr. Bible. Jerem. 13.23.
• * 1.44

  Acts 17.30.
• * 1.45

  2 Cor. 7.10.
• * 1.46

  Matth. 3.
• * 1.47

  Praeterita mala plangere, & plangenda ite∣rum non committere. Ambr.

  Anteacta peccata flere; & flenda non commit∣tere. Greg.
• * 1.48

  Est virtus quâ commissa mala cum emendatio∣nis proposito plangimus & odimus, & plangenda ulteriùs committere nolumus. Lomb.

  Est dolor de peccato commisso cum emendationis proposito. Aquin.
• * 1.49

  Est quaedam dolentis vindi∣cta, semper pu∣mens in se, quod dolet com∣misisse. Aug. lib. de vinc. poen.
• * 1.50

  Etiam in bonis sactis adhibent. Tert. lib. de poen. c. 1.
• * 1.51

  Poenitentiam pravè interpretatur (Marcion) conf••ssionem scilicet sapere mali operis alicujus, vel erroris; porro non semper, evenit enim in bonis factis poenitentiae confessio ad invidiam, & exprobration••m ejus qui ben••ficii ingratus exti∣terit. Tert. lib. 2. cont. Marcion. c. 24. Poenitentia

  • invid••osa,
  • criminosa.
• * 1.52

  Definitio poeni∣tentiae data est per causam, non per essenti∣am. Compend. Theol. verit, l. 6. c. 20.
• (a) 1.53

  In ••is, quae corporis magis exercitationem, quàm animi emendationem in se continent, collocata. H. Grotius de Relig. Christ. l. 6. sub initio.
• * 1.54

  In externis exerciliis mordicùs infixi — de interiori mentis reformatione mirum silen∣tium. Calv. Instit. l. 3. c. 4. Sect. 1.
• * 1.55

  Repentance what, and wherein the truth thereof consisteth.
• * 1.56

  Est vera ad Deum vitae nostrae conversio à sincero serio{que} Dei amore profecta, quae carnis nostrae, veter••s{que} hominis mortificatione, & Spiritus vivificatione constat. Calvin. Inst. l. 3. c. 3. quem sequitur Zanch. loc. com. de Poenit.
• * 1.57

  Officia pietatis erga Deum, charitatis erga ho∣mines — externa testimonia quae sinceram resipiscentiam commendant. Calv.
• * 1.58

  Es. 6.3. Ezek. 47.12.
• * 1.59

  Acts 26.20.
• * 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. de gener. & corrup. l. 1. text. 23.
• * 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Id. ib.
• * 1.62

  Ezek. 18.31. Jer. 4.1, 3, 4.
• * 1.63

  Peccati odium poenitentiae ex∣ordium — illum arbitror plurimum pro∣fecisse, qui sibi plurimam dis∣plicere didicit. Calvin.
• * 1.64

  Si hinc peccati horrorem, hinc inferni dolo∣rem corporaliter cerneret, & necessariò uni corum immergi d••beret, priùs inf••rnum quàm peccatum app••teret. Malle se purum à pecca••o, & innocentem Gehenaam habere, quàm pec∣cati sorde pollutum coelorum r••gna tenere. Ead∣mer. vita Anselm. lib. 2.
• * 1.65

  Luke 10.30.
• * 1.66

  Clem. Alex. paed. lib. 1. pag. 89.
• * 1.67

  Arbitror quòd etiam Judas potuiss••t & tan∣tà Dei m••s••ra∣tione non ex∣cludi à venia, si poenitentiam non apud Ju∣daeos, sed a∣pud Christum egisset. l. 2. de poen. c. 5. Hoc auserre vultis [Novatiani] propter quod agitur poenit••ntia; tolle Gubernatoris p••rveniendi sp••m, & in mediis sluctibus••ncertus err••bit; tolle luctatori coro∣nam, l••ntus jacebit in stadio—. Bonum Dominum habemus qui velit donare omnibus. Ambr. lib. 2. de poenit. cap. 3.
• * 1.68

  James 2.18.
• * 1.69

  Nomine Poeni∣tentium apud veteres, soli publici poeni∣tentes intelligi solebant. Bell. l. 2. de poenit. c. 14. p. 1403. Ministerium ejus. Tertul.
• * 1.70

  Apud veteres nomine Exhomologesis inter∣dum non intelligitur sola Confessio, sed etiam contritio & satisfactio. Bel. de poen. l. 2. c. 5.

  Exhomologesis apud Cyprian. sacramenta∣lem (ut vocant) confessionem non significat; D. Petavius animadvers. ad Epiphanium. her. 49. p. 233.
• * 1.71

  Pontificii quae propria sunt hujus confes∣sionis ea transserunt, & tribuunt auriculari suae enumerationi. Chemnis. exam. part. 2. p. 187.
• * 1.72

  Con∣fes∣sio

  • ...laudis.
  • ...fraudis.

  Aug. hom. 8. sup. verb. hujus. Psal. 30.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ps. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ba∣sil. in Psal. 29. p. 80.
• * 1.73

  Tradi Satanae, i. e. jus civi∣tatis amittere. Beza.
• * 1.74

  Omnes crimen sciebant, publicè enim novercam suam loco uxoris habebat; in qua re ne{que} testibus opus erat, neque tergiversatione aliqua tegi poterat crimen. Ambr. on 1 Cor. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. Ut pudore & tristitia sapere discat.
• * 1.75

  2 Cor. 2.6.
• * 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in 1 Cor. 5.
• * 1.77

  Christi nomine ac vice. Ambr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theo∣phyl.
• * 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Ep. ad Corinth. 1. pag. 71, 72. Oxoniae edit. an. 1632. à V. C. Patritio Junio, Regiae Majestati à Biblioth.
• * 1.79

  Peccator restituendo sibi à Deo institutam exo∣mologesin sciens. Tert. de poen. c. 12. & Rhe∣nanus note. Tradit à Domino institutum istum poenitentiae actum, & poenitentiae mini∣sterium a.
• * 1.80

  Tertul.
• * 1.81

  Probatio est ut non solùm conscientia praefe∣ratur, sed aliquo etiam actu adimpletur. cap. 9. — Quatenus satisfactio confessione dis∣ponitur, confessione poenitentia nascitur, poe∣nitentiâ Deus mitigatur. ib.
• * 1.82

  Sacco & cine∣ri incubare, Corpus sordibus obscurare, ani∣mum maeroribus dejicere.
• * 1.83

  Pastum & potunt pura nosse, non ventris scili∣cet, sed anime causâ,— jejuniis preces ale∣re, ingemiscere, lacrimari, mugire, Presbyte∣ris advolvi, & charis Dei adgeniculari; om∣nibus fratribus legationes deprecationis suae in∣jungere.
• * 1.84

  Cùm provolvit hominem, magìs relevat; cùm squalidum ••acit, magìs mundatum reddit; cùm accusat, excusat; cùm condemnat, absolvit.
• * 1.85

  Pudoris magìs memores quam salutis, velut illi qui in partibus verecundioribus corporis con∣tracta vexatione, conscientiam Medentium vi∣tant, & ità cum erubescentia sua pereunt.
• * 1.86

  Non potest cor∣pus de unius membri vexati∣one laetum age∣re, condoleat universum, & ad remedium conlaboret, ne∣cesse est.
• (b) 1.87

  Haec supplices attingunt, ad haec manus tendunt, haec ut aras adorant. Plin. hist. l. 11. c. 45. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Homer. iliad. l. 5.
• * 1.88

  Cùm te ad fratrum genua protendas, Christum contrectas, Christum exoras, Christus patitur.
• * 1.89

  An melius est damnatum la∣tere, quam pa∣lam absolvi? In asperitudine sacci & horro∣re cineris, & oris de jejunio.
• * 1.90

  Es. 3.18, 19, 20 Num ergo in coccino & Ty∣rio pro delictis supplicare nos convenit? Poenitentiam, & ministeri∣um ejus exomo∣logesin. Cyprian.
• * 1.91

  Orare oportet impensiùs & rogare, diem luctu transigere, vigiliis noctes & fletibus ducere, — stratos solo adhaerere cineri, in cilicio vo∣lutari & sordibus; post indumentum Christi perditum, nullum jam velle vestitum; post Diaboli cibum malle jejunium; justis operibus incumbere, quibus peccata purgantur; Eleemo∣synis frequenter insistere, quibus à morte ani∣mae liberantur. Cyprian.
• (c) 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Al. Peccata bonis operibus pur∣gantur, quia contrario habi∣tu expellun∣tur. El emosynae non liberant à morte, sed in ipsis Eleemo∣synis Deus. Hostiens.
• * 1.93

  Nondum poenitentiâ factâ, nondum exomolo∣gesi finitâ, nondum manu eis ab Episcopo & Clero impositâ, Eucharistia illis datur. Cypr. lib. 3. Epist. 14.
• * 1.94

  Discimus hunc olim in Ecclesia servatum ordi∣nem, ut 1. fieret consessio criminum apud sacerdotes Dei. 2. hanc sequebatur Poenitentia (quae & praecesserat.) 3. Poenitentiam exci∣piebat exomologesis. 4. quam subs••qu••batur impositio manûs Episcopi ac Clerithâc factâ, d••∣batur Eucharistia, & sic reconciliatio. B. Rhen. annotat. ad Tertul. de Poenit.
• * 1.95

  Basil. M.
• * 1.96

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. in Ps. 32. sub fine. gr. pag. 84. Basileae. An. Dom. 1551.
• * 1.97

  Si quis occulta crimina habens, propter Chri∣stum tamen studiosè poenitentiam egerit, quo∣modo istic repetit, si ei communio non refun∣ditur; volo veniam reus speret, petat eam la∣crimis, petat gemitibus, petat populi totius fletibus, ut ignoscatur obsecret; & cùm se∣cundòs, & tertiò fuit dilata ejus communio, credat remissiùs se supplicasse; sletus augeat, &c.— Cognovi quosdam in poenitentia sulcasse vultum lacrimis, exarasse continuis fletibus genas, stravisse corpus suum calcandum omnibus, jejuno ore semper & pallido mortis speciem spiranti in corpore praetulisse. Ambr. lib. 1. de poen. c. 10.
• * 1.98

  Renunciandum seculo est, somno ipsi minus indulgendum quàm natura postulat, interpel∣landus est gemitibus, interrumpendus est suspi∣riis, sequestrandus orationibus, vivendum ita ut vitali huic moriamur usui: scipsum sibi homo abneget, ut totus mutetur. Id. ib. lib. 2. cap. 10.
• * 1.99

  Plerique peccatorum suorum conscii poeni∣tentiam petunt, & cùm acceperint, publicae supplicationis revocantur pudore; hi videntur malorum petisse poenitentiam, agere bonorum. Nonnulli poscunt poenitentiam, ut statim sibi reddi communionem velint, hi non tam se sol∣vere cupiunt, quàm Sacerdotem ligare. — Alii propositá spe agendae poeniten••iae, licenti∣am sibi d••linque••di propagatam putan••, cùm poenitentia remedium peccati sit, non inciti∣vum; vulneri enim medicamentum necessari∣um est, non vulnus medicam••nto; quia prop∣ter vulnus med••camentum quaeritur, non prop∣ter med••camentum vulnus desideratur. Ambr. l. 2. de. poen. c. 9.
• * 1.100

  Hoc in Ecclesia facere fastidis, ut Deo sup∣plices, ut patrocinium tibi ad Deum obsecran∣dum sanctae Plebis requiras; ubi nihil est quod pudori esse debeat, nisi non fateri, cùm Om∣nes simus peccatores: ubi ille laudabilior qui hu∣milior, ille justior qui sibi abjectior. Id. ib. c. 10.
• * 1.101

  Nescit si posset ipsam poenitentiam accipere, & confiteri Deo & Sacerdoti peccata sua,— ergo qui egerit veraciter poenitentiam, & so∣lutus fuerit à ligamento quo erat constrictus, & à Christi co••pore separatus; & bene post poe∣nitentiam vixerit, & post reconciliationem cum defunctus fuerit, ad Dominum vadit, ad requiem vadit, à populo Diabolis separabitur. Exhort. ad poenit.
• * 1.102

  Quid est bene vivere post poenitentiam doce nos: dico vobis abstinere ab chriositate, à concupiscentia, à furto, à malo eloquio, ab immoderato risu, à verbo otioso undè reddituri homines sunt rationem in die judicii. Ecce quàm levia dixi, ut tacerem gravia & pesti∣sera. Ambr. ib.
• * 1.103

  Augustine
• * 1.104

  Si peccatum ejus non solùm in gravi ejus malo, sed etiam in tanto scandalo est aliorum, atque hoc expedire utilitati ecclesiae videtur Antisti∣ti, in notitiâ multorum vel etiam totius plebis agere poenitentiam non recuset, non resistat, non lethali & mortiferae plagae per pudorem addat tumorem. Aug. homil. 50. ult. tom. 10.
• * 1.105

  Nam & ipsa poenitentia, quando digna est causa secundum morem ecclesiae ut agatur, plerum{que} infirmitate non agitur, quia & pu∣dor, & timor est displicendi, dum plùs d le∣ctat hominum aestimatio, qu••m justitia qua quisque se humiliat poenitendo; undè non so∣lùm cùm agitur Poenitentia, sed ut agatur, Dei misericordia necessaria est. Aug. Enchi∣rid. Qu. 81.
• * 1.106

  Ecclesiastical story.
• * 1.107

  Stant Rei, & velut in lamentationibus con∣stituti, dum enim sacra Celebratio fuerit ad∣impleta, illi communionem non percipientes, cum gemitu, & lamentatione seipsos in terram pro∣sternunt, ad quos concurrens Episcopus, & ipse cum lacrimis, & gemitu spirituali proster∣nitur, & omnis Ecclesiae plebs fletibus munda∣tur: post hoc autem prior surgit Episcopus, & elevat jacentes à terra, tum competenti pro poenitentibus factâ oratione, dimittit omnes. At illi afflictionibus sponte vacantes, aut jejuniis, aut abstinen iâ lavacri, aut suspensione Cibo∣rum, aut rebus aliis quae jubentur, expectant Communionis tempus, quod decrevit Episco∣pus; constituto verò tempore, velut quoddam debitum exolventes, afflictione peccatorum curati cum populo communione participantur. Hist. Tripart. cap. 35.
• * 1.108

  In manifesto faciebant exomologesin, plan∣gentes, & lamentantes corruptelam. Quae∣d••m v••rò ad exomologesin illam non accede∣bant, in silentio desperantes de vità Dei. Iren. lib. 1. c. 9.
• * 1.109

  Cum in die Paschae, i. e. in ipsis vigiliis interesse voluisset, & communicare Mysteriis, ab Episcopo loci non priùs esse permissum, nisi con••iteretur peccata sua, & inter poenitentes staret; nec ullo modo copiam sibi Mysteriorum futuram, nisi priùs per poenitentiam culpas, quae de eo serebantur plurimae, diluisset; fe∣runt igitur libenter eum, quod à sacerdote im∣peratum fuerat suscepisse, divinum sibi inesse m••tum, & fidem Religionis plenissimam rebus atque operibus comprobando. Euseb. Eccl. hist. l. 6. c. 25. ex versione Ruffini, nam Grae∣ca non sunt admanum.
• * 1.110

  Quidam Christianum fuisse, quidam cul∣tum Christianum simulasse, alii matrem ejus ab origine audisse mysteria religionis nostrae tra∣dunt. Aventin. hist. Bowr. l. 2. p. 177.
• * 1.111

  Frequenter admonebatur in somniis à Domi∣no.— ad ultimum à sanctis Angelis per totam noctem verberatus, & poenis gravibus excruciatus, cilicio se induit, & cinere con∣spergit, ac multis lacrimis errorem suum de∣flens, ante pedes Zepherini Episcopi proster∣nit, & vestigiis omnium, non modo Clericorum, sed & Laicorum multa cum lamentatione pro∣volutus, &c. Euseb. Eccl hist. lib. 5. c. 28.
• * 1.112

  Fabiola.
• * 1.113

  Umbram quan∣dam m••serabi∣lis subire con∣jugii, qu••m sub glo••ià un••vi••ae opera exercere meretricum.
• * 1.114

  Saccum induere ut errorem publicè satere∣tur, & tetâ urbe spectante Rom••nâ, ant•• di∣em Paschae in B••silica quondam L••tera••i staret in ordine poe••itentium; Episcopo, Presbyteris, & omni populo collacrimantibus, sparsum cri∣nem, ora lurida,, squalidas manus, sordi∣da colla submitteret. Quae peccata sletus iste non purget? quas inveteratas m••cuias haec la∣menta non abluant? — Ap••ruit cunctis vulnus suum, & decolorem in corpore cicatri∣cem flens Roma conspexit; dissuta habuit la∣tera, nudum caput, clausum es; non est ingressa Ecclesiam Domini, sed extra castra cum M••ria so••ore Mosi separata, consedit, ut quam sacerdos ejecerat ipse revocaret, d••scen∣dit d•• solio deliciarum suarum; accepit mo∣lam, fecit farinam, & discalciatis pedibus transivit sluenta lacrimarum, sedit super car∣bones ignis, hi fuêre in adj••torium: Fa∣ciem per quam secundo viro placuerat verbe∣rabat, oderat gemmas, linteamina videre non poterat, ornam••nta sugiebat, sic dolebat quasi adulterium comm••sisset, & multis impendiis medicaminum unum vulnus sanare cupiebat.— Recep â sub occulis omnis Ecclesiae communio∣ne. Hierom. ad Ocean. Epitaph. ••ab.
• * 1.115

  Aparet tempo∣re Hieronymi clanculariam confessionem institutam non fuisse. Erasm. schol. in Epi∣taph. Fabiolae.
• * 1.116

  Concil. Are∣lat. 4. c. 26. an. 800.
• * 1.117

  Accompagnè seulement de six valets, au∣quelles il fit jurer de faire ce qu'il leur commanderoit, commanda à l'un de eux de lui mettre la corde à Col, & le tirer par icelle à S. Sepulcre, & à deux autres de prendre des verges, & de le fouetter lien rudement, encores qu'il eut les espaules de schiquetées de coups de verges, il print la poigne de l'un de eux, & redoubla bien plus rudiment, que n'avoient ses serviteurs.
• * 1.118

  Seigneur recoy à pardon le mi∣serable parjure, & sugitiff Foulques. A. Thenet vies des hommes illu∣stres Livre 4. c. 2.
• * 1.119

  Poenitentia hic non accipitur pro virtute, quia ista est in sola voluntate, nec pro Sacra∣mento, quia & hujus so••us secretissimùs est, sed pro satisfactione publica pro publicis pec∣catis imposita. Biel. l. 4. dist. 14. Q. 3. dub. 6.
• * 1.120

  Gabr. ubi su∣pra. Ra••mund. tr. 4. Poenitens in die cinerum de∣bet se repraesen∣tare ante fores Ecclesiae in tri∣sti habitu, nudis pedibus, &c.
• * 1.121

  Episcopus se prosternens in terram, dicat cum Clericis, 7. poenitentiales Psalmos, cum lacri∣mis, pro earum absolutione, — tunc manus im∣ponat, aquam benedictam super eos spargat, cin••rem post mittat:
• * 1.122

  Sicut Adam suit de paradiso ejectus, ita isti pro peccatis suis ab Ecclesia abjiciuntu••; postea jubet (Episcopus) Ministros, ut cos extra ••anuas Ecclesiae expellant, Clerus verò prosequatur eos cum responsorio, In sudore vul∣tus tui vesceris pane tuo.
• * 1.123

  In coena Domini à Decano rursus Ecclesiae praesentantur, & licèt stent in Ecclesia, non tamen communicabant cum aliis in Euchari∣stia, vel osculo, & sic erunt usque ad octa∣vam Paschae, & tunc iterùm exibunt de Ec∣clesia, & erunt extra Ecclesiam usque ad ta∣lem diem sequentis anni; & sic fiet annuatim, usque ad sinem Poenitentiae. Ex Gabr. & Ray∣mundo.
• * 1.124

  Ritus ista bodiè in nullis (so I read for non∣nullis in the copy. I use) vel paucissimis Ec∣clesiis observa∣cur.
• * 1.125

  Meritò reprehenduntur qui saepiùs agendam poenitentiam putant, qui luxuriantur in Chri∣sto; nam si verè agerent poenitentiam, iteran∣dum postea non putarent, quia sicut unum ba∣ptisma, ita una poenitentia; quae tamen publicè agitur, nam quotidiani nos debet poenitere pec∣cati; sed haec delictorum leviorum, illa gravio∣rum. Ambr. l. 2. de Poen. c. 10.
• * 1.126

  Post illam poenitentiam, si iisdem se crimi∣nibus obstrinxissent, ab Ecclesiae aditu & à mysteriorum communione penitùs exclusi, re∣conciliari ampliùs non poterant. D. Petav. animadvers. in Epiphan. haer. 59. p. 239.
• * 1.127

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Strom. 2. pag. 282.
• * 1.128

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epiphan. lib. 2. haeres. 59. tom. 1. p. 498.
• * 1.129

  Quamvis eis in Ecclesia locus humillimae poenitentiae non concedat••••, Deus tamen super eos suae poenitentiae non obli viscitur.
• * 1.130

  Nihil ista proderunt in posterum? avertat Deus tam immanem sacrilegam{que} dementiam. Aug. Epist. 54.
• * 1.131

  Psal. 51.
• * 1.132

  2 Tim. 2.25.
• * 1.133

  Heb. 6.4, 5, 6.
• * 1.134

  Epiphan. lib. 2. contr. haeres. tom. 1. p. 494.
• * 1.135

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.136

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.137

  De baptismate autem dictum verba ipsa de∣clarant, quibus significavii, impossibile esse lapsos renovari per poenitentiam; per lava∣crum enim renovamur, per quod renascimur, Ambr. lib. 1. de Poenit. cap. 2.
• * 1.138

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ad Hebr. tom. 4. p. 482.
• * 1.139

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The∣oph. in Heb. 6.5.
• * 1.140

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Oecumen.
• * 1.141

  Renovatio per sacri baptisma∣tis lavacrum secundâ vice fieri non potest. Ambr. in Heb. cap. 6. Heb. 10.26.
• * 1.142

  Si ultrò pecca∣verimus. Beza.
• * 1.143

  Hostiam iis re∣siduam esse ne∣gat, qui à Chri∣sti nomine dis∣cedunt. Calvin. in loc.
• * 1.144

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrys. ad Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 533.
• (a) 1.145

  Hebr. 10.14.
• * 1.146

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Oecumen.
• * 1.147

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theophyl.
• * 1.148

  Significatur non solùm peccatum quod vo∣luntarie fit, s••d consuetudo ipsius p••ccati, & finalis impoenitentia; non enim ai•• volenti∣bus peccare, sed volunta••iè peccantibus; voluntarius enim est qui in aliquo assiduus 〈◊〉〈◊〉, volens qui ad tempus. Hugo Card. ad Hebr. 10.
• * 1.149

  1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.150

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hae. eoram Episcopo procid bat poenitens 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, intra Templi portam admis∣sus, cum Catechumenis sacessere jubebatur, ac¦certis diebus coram Episcopo procidens, imposi∣tione manuum, ac solena•• precatione imperti∣tus, dimitti solebat. D. Petavius animad∣vers. in Epiph. haer. 59.
• * 1.151

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thaumaturgus.
• * 1.152

  Lib. 1. de. Poe∣nit. cap. 22.
• * 1.153

  I•• veteri Ecclesia, ut segniores excitaren∣tur, poenitenti••us ob graviora scelera, certa tempora & officia definita fuerunt, quibus non solùm coram D••o interiorem animi poenitenti∣am excitarent, & ex••rcerent, sed etiam Ec∣clesiae verè se atque ex animo poenitere dec••a∣rarent, atque ita m••nûs impositione Episcopi, & Cleri, reconciliarentur, & jus Communica∣tionis acciperent: atque haec praescripta officia canonicae satisfactiones, seu poenae vocarentur, quae jam imperitiâ Episcopurum & Pastorum in abusum; & n••gligentiâ, & segnitie tà•• pastorum, qu••m Pop••l•• in desu••tudinem vene∣rant, nisi quòd in privatis conf••ssionibus ali∣qua e••us rei vestigia remans••rint. Cassand. Consult. Confessio.
• * 1.154

  Quem publicae satisfactionis priscum & A∣postolicum morem ob publica & graviora pec∣cata restitui, utile ac propemodùm necessarium est, in quo potestas Ecclesiastica Clavium in ligando & solendo, i. e. poenitentiam indicen∣do, à Communione separando, & rursum in∣dulgendo, absolvendo seu reconciliando, ma∣••nifestissimè cernitur. Cassand. ib.
• (a) 1.155

  Commu∣nion-Book at the Commi∣nation.
• * 1.156

  Omnia poeni∣tentiae praepara∣ta. Hieron. Matth. 3.
• * 1.157

  Est Conf••ssio quae fit Deo soli, & quae homi∣ni, atque haec rursus varia, 1. Quaedam sit homini qu••m laesimus, pro obtinenda reconci∣liatione cum ipso, & r••missione off••n••ae in il∣lum; alia fit homini de peccatis in alium ad∣m••ssis, pro consilio aut reconciliatione haben∣da; sunt hae confessiones juris naturae, salt••m reformatae per gratiam. Ruard. Tapper. art. 5. pag. 73.
• * 1.158

  Minister Poeni∣tentiae duplex, 1. cui confes∣sio fit ex officio, at Sacerdos: 2. alius qui au∣diendo confes∣sionem vicem supplere potest Sacerdotis in necessitate, ut est Laicus. Compend. Theol. verit. lib. 6. cap. 27.
• * 1.159

  Confessio quae fit m••nte D••o est d•• jure natura∣li. Anton. part. 3. tit. 14. c. ••9. sect. 2.
• * 1.160

  D••us in lege natur••e non s••m••l ex••git confession••m peccati. Bellar. l. 3. de Poenit. c. 3.
• * 1.161

  Ratio legis est anima l••gis.
• * 1.162

  Haec est nota conclusio, quòd quilibet R••us deb••t judicari; & ista, quòd nullus debet esse J••••••x in propria causa, ergò Reus d••bet ju∣dicari per alium; sed non po••••st ju••ic••••i per alium nisi accus••tur illi alii, nec potest accu∣sari nisi à s••ipso, si peccatum suum sit occul∣tum; ergò d••bet scipsum accusare alii à quo j••∣dicetur. Scotus. l. 4. d. Qu. 1. sect. 1. in ista Quaestione.
• * 1.163

  De jure naturali est quòd aliquis poeniteat de malis quae f••cit, qu••ntum ad h••c quòd do∣leat se fecisse, & doloris rem••dia quaerat p••r aliquem modum; & quòd etiam aliqu•• signa dolo••is ostendat, ut N••nivitae. Aqu••n. part. 3. quaest. 84. a••t. 7.
• * 1.164

  Justi pro omni statu post lapsum, qui ha∣bu••runt fidem de Deo, quòd erat Rector univer∣si justus, postquam peccaverunt contra legem D••i, consitebantu•• D••o peccata sua, p••tentes ab eo rem••ssionem; scientes eum sine tali remis∣sione tanquam justum judicem vindicaturum de illo peccato. Scorus. ib.
• * 1.165

  Entrée de pro∣pos. gall. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ut ulteriùs cum eo loquendi & ampliùs cum eo expostulandi occasionem hinc captaret, item ut ab eo confessionem p••ccati ex∣torqueret. Rab. Sel.
• * 1.166

  Cùm Dominus diceret ad Adam, ubi es? peccato transgressionis primi Parentes corrupti à Domino sunt requisiti de culpa, ut peccatum quod transgrediendo commiserant, confit••ndo delerent. Greg.
• * 1.167

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in Gen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. tom. 1. p. 130.
• * 1.168

  Psal. 32.5.
• * 1.169

  V••x m•••• in ore nondum ••rat, sed auris D••i jam in ••ord•• ••rat. Aug. in Psal. 31.

  Vide qu••m velox sit D••i mis••ricordia erga p••ccator••m, non dum co••sit••tur ut audiat ho∣mo, sed consi••ri promittit, quod audit D us. Ludolph. in Psal. 31.

  D••x•• d libera••i apud me quod consi••••bor, & tu r••misisti: m••••ni pi••tas D••i! quae ad solam p••omission••m p••ccata dimisit, votum ••nim pro op••rationae judicatur. Cassiodor. in Psal. 31.
• * 1.170

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. hom. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pag. 245. g••••••c. Basilea.
• * 1.171

  Solomon.
• * 1.172

  Prov. 28.1••.
• * 1.173

  Non solùm attritus recipit gratiam delen∣tem peccatum, tanquam per virtutem meriti de congruo, sed non habens talem actum qui suf∣ficiat ad meritum de congruo, sed tamen habens voluntatem suscipiendi sacramentum Eccl••siae; & sine obice peccati actualitèr in facto, vel in voluntate inhaerentis, suscipit non ex me••••to, sed ex pacto divino effectum istius sacramenti. Scotus lib. 4. dist. 14.
• * 1.174

  Ista opinio esset valde acceptanda, si haber•••• firmamentum Scripturae & sanctorum Patrum. Biel. lib. 4. dist. 14. qu. 2. not. 2.
• * 1.175

  Obse••va quod addit, Qui confitetur & deserit; ne{que} enim satìs consiteri. Menoch. in Prov. 28.
• * 1.176

  Quia nullus est, qui scelera sua à Deo se ab∣scondere posse cre lat, nisi fortè insaniat; sed ab hominibus, vel ob pudorem, vel alia de causa, multi peccata sua abscondita esse cupi∣uat,— Erubescentia apud homines locum ha∣bet, non Deum. Bel. lib. de poen. c. 11. p. 1387.
• * 1.177

  Undè pu••o quòd haec in illo (Cain) jam tùm opinio suerit quae nunc in multis est, Deum terrestria non respicere, & actus sceleratorum hominum non videre. Salvian. de guber∣nat. Dei. lib. 1. pag. 21. Paris. 1617. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesiod.
• * 1.178

  Non crubescamus sateri Domino peccata no∣st••a; Pudor est ut unusquis{que} crimina sua pro∣dat, sed ille pudor agrum suum arat, spinas tol∣lit perpetuas, sentes amputat, &c. Ambros. de poenit, l. 2. c. 1.
• * 1.179

  An quisquam serat ut erubes••as Deum ro∣gare, qui non crubescis rogare hominem? & pudeat te Deo supplicare quem non lates, cum te non pudeat peccata t••ta homini quem lateas consiteri? Id. ib. c. 10.
• * 1.180

  Quid vereris apud honum Dominum tuas iniquitates fateri? Dic (inquit) iniquitates tuas ut justificeris; adhuc reo culpae justificati∣onis praemia proponuntur: ille enim justificatur qui proprium crimen sponte agnoverit; deni{que} justus in exerdio sermonis accusator est sui. Novit omnia Dominus, sed expectat vocem tu∣am, non ut puniat, sed ut ignoscat; non vult ut insultet tibi diabolus, & celantem peccata tua arguat; praevenies accusatorem tuum, si ••e ipse accusaveris; accusatorem nullum timebis, s•• te d••tuleris ipse. Amb. li. 2. de poenit. c. 7.
• * 1.181

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. in Psal. 36. p. 97.
• * 1.182

  Re••••l•• Domino peccat•• tua, i. consiteado, & spe•• in 〈◊〉〈◊〉, & n••n in alio; & ipse qui potest, faciet quod potis vel d••sideras. Sp••m enim pro∣mitti•• peccatoribus, & indulg••nti••m facit poe∣nitentiam agentibus. Ludolph. in Psal. 36.5.
• * 1.183

  Rev••la Dom••no viam tu••m; i. e. Sacerdoti qui est loco D••i. Jo. Raulins Serm. 10. de Poenit.
• * 1.184

  Ille Medicus est, vulnera igitur illi expo∣namus; ille laesus est, & offensus, ab illo pacent petamus; ille est cordium cognitor, coram ipso corda nostra effundere properemus; ille denique est qui peccatores vocat, ad ipsum accedere nè moremur. Calvin. Instit. l. 13. cap. 4. Sect. 9.
• * 1.185

  Dixit R Isaac Ven•• & vide, quia mos sancti Dei & benedi∣cta non est sicut mos carnis & sangu••nis; mos namque carnis & sanguinis est, quòd si homo offendit proximum suum, quandoque placet eum verbis, quando{que} nequeat ipsum verbis tantùm placare; mos autem Dei sancti & benedicti non est sic, homo enim transgreditur transgression••, & tamen placat ipsum verbis, sicut dictum est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & non solum hoc, sed etiam consert ei bonitatem, sicut consequenter dictum est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 forsitan dices vituló•• culpae? docet, quid ad hoc dicendum sit id quod sequitur. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Petrus, Galat. de arcan. ••ath. verit. lib. 8. cap. 8.
• * 1.186

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hoc est quod scriptum est. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Prov. 28. Qui abscondit pec∣cata sua; talis suit Saul, cui dictum est, 1 Reg. 15. Quae est vox harum ovium•• ipse autem respondit, de Amal••k adduxerunt eas. Qui autem consitetur & relinquit ea, mile∣ricordiam consequetur; talis suit David, de quo dictum est, 2 Reg. c. 12. Et dixit David ad Nathan, peccavi Domino; & dixit Na∣than ad David, Dominus quo{que} transtulit pec∣catum t••um, non morieris. Pet. Gal. lib. 10, c. 13.
• (a) 1.187

  Luke 15.18.
• (b) 1.188

  21.
• * 1.189

  Prod••gus peccavit coram Deo, cue soli dici∣tur, Tibi soli peccavi, &c. tam c••tò veniam an retur, ut veniculi adhuc & longè posito oc∣••urrit Pater. Ambr. lib. 2. de Poenit. cap. 4.
• * 1.190

  Luke 18.13, 14.
• * 1.191

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 John 1.9.
• * 1.192

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clemens. Epist. 1. ad Corinth p. 66, 67.
• * 1.193

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

  • ...〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
  • ...〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
  • ...〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.194

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cl••m. Alex. Strom. l. 4. p. 378.
• (a) 1.195

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ma∣gister. Hie∣ron.
• * 1.196

  Ipse nos ut pecc••mus insti∣gat, ipse etiam cunt pecc••ve∣••••mus accus••t; si ipsi nostri accusatores simus, nequitiam accusatoris effugimus; dicit al cubi Propheta, dic tu ini∣quitates tuas prior ut justificeris; nonne evidentèr mysterium ostead••t, cùm dicot, Dic tu prior∣tu ergò dic prior, ne te illo pr••eveniat—. sed & David in Psalmo d••cit, iniquitatem meam notam feci, &c. vide ergò quia pronunciare peccatum remissionem p••ccati meretur,— si ipsi nost••i sumus accusatores, proficit nobis ad salutem; si verò expectomus ut à Diabolo accusemur, accusatio illa cedit nobis ad poenam. O••igen. homil. 3. in Levit.
• * 1.197

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. hom. 31. ad Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.198

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. in Ps. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 100. graec. Basileae 1551.
• * 1.199

  Invenio quòd sleverit, non in••enio quíd d••xerit; lacrimas ejus lego, s••••••factionem non lego. Rectè planè Petrus flevit & ••••••uit, quia quod defleri sol••••, non sol•• ••xcusari, & quod d••fendi non potest, ••••ui pot••st; lavat enim la••rima delictum quod voce pudor est consi••eri; lacrime ergò verecundiae paritèr consulunt, & saluti; non erubes••unt in peten∣do, & impe••rant in rogan••o: lacrimae, inqu••m, tacitae quod••mmodo preces sunt, veniam non postulant & merentur; causam non dicum, & misericordiam consequuntur; nisi quòd utili∣ores lacrimarum preces sunt, quàm s••rmonum, quia sermo imprecando fortè fallit, lacrima omnino non fallit; sermo enim non totum pro∣fert negotium, lacrima semper totum prodit affectum. Ambr. de poenit. Petri, ser. 46.
• * 1.200

  Subjiciamus nos Deo, ut non subditi simus peccato, & delictorum nostrorum memoriam recensentes, tanquam opprobrium erubescamus, non velut quidam, gloriam praedicemus—. Bonum Dominum habemus qui velit donare omnibus,— si vis justificari, fatere delictum tuum, solvit enim criminum nexus verecunda confessio peccatorum. Vides quid à te exigat Deus tuus, vides quà remissi∣onis pollicitatione te provocat ad consitendum. Ambr. l. 2. de poen. c. 6.
• * 1.201

  Quae à Chr••sostomo tum aliis in locis, tum H••m. 5. De Incomprehens. Dei nat. parùm com∣mode dicta vid••antur, ubi p••ccatores ••â se lege negat obstringere, ut hominibus, sed ut uni Deo peccata sat••antur. D. Petavius animadv. in Epiph. h••er. 59. p. 224.
• * 1.202

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. tom. 1. p. 139.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. ib.
• (a) 1.203

  Chemnit. exam. Concil. Trid. part. 2. de confes. pag. 189.
• * 1.204

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. tom. 5. pag. 262, 263.
• * 1.205

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. tom. 2. p. 708.
• * 1.206

  Esay 43.26.
• * 1.207

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. tom. 5. p. 258.
• * 1.208

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Id. ib. pag. 258. lin. 15.
• * 1.209

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. tom. 4 pag. 589.
• * 1.210

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. tom. 6. pag. 608. lin. 10.
• * 1.211

  Loquitur de confessione pub∣lica, ex qua ex∣probratio sequi solebat. Bel. l. 2. de Poen. c. 15.
• * 1.212

  Quidam dicunt quòd potest dicere, se nihil scire ut homo, sed ut D••us. Sum. Ang••l. v. Con∣fess. Potest dicere sine laesione conscientiae se ne∣scire quod scit tantùm ut Deus. Aquin. sup∣plem. 3ae part. Qu. 11. Art. 1.
• * 1.213

  Sui temporis sententia fuit, in quo Nectarius confessionem sacram••ntalem abjecerat. Canus Relect. de poen. p. 964.
• * 1.214

  Gratian. de Poen. dist. 1. cap. ult. Quid.
• * 1.215

  Fortè dici possit Chrysost. aliquantulùm con∣nivere propter consuetudinem appositam quam per Nectarium praedecessorem suum introdu∣ct••m invenerat. R. Tapper. art. 5. p. 98.
• * 1.216

  Les ont fait pourtraire, & imprimere à Rome, ayant la barbe raze, estant Mitreé, & revestu des habits Pontificaux, à la fash••on de noz Pro∣latz Latines—Les Mitres & Crosses ••••stoyent lors encor••s en usage. A. Theu••••. v. es des Hom∣mes illustr. livre 1. c. 9.
• * 1.217

  Ex exhomolo∣gesi sive poeni∣tentiae actu (nisi multùm fallimur) confessio secreta sumpsit originem. B. Rh••nan.
• * 1.218

  Ne quis admiretur Tertullianum de cl••neu∣laria ista admissorum confessione nihil loquu∣••••m, quae (quantùm con icimus) nata est ex ist•• exhomologesi per ultroneam hominum pi••ta∣t••m, u•• occultorum pe••catorum ••sset & exo∣mologesis occulta. P••aef. ad lib. de Poen.
• * 1.219

  Quid mihi cum hominibus ut audiant con∣fession••s m••as; quasi ipsi sana∣turi sunt omnes languores m••∣os? Aug. Con. l. 10. c. 3.
• * 1.220

  Conf••ssio de qua loquitur Aug. non est con∣f••ssio Sacramentalis, sed conf••ssio p••ccatorum praeteritorum, & per baptismum dimissorum, ad eum sin••m instituta, ut indè coganscatur & laud••tur Dei misericordia. Lib. 2. de poen. c. 20.
• * 1.221

  Conf••ssio••is au∣tem causam ad∣di••••t, dicens, quia fecisti, Authorem sci∣licet universi∣ratis Dominum esse co••f••ssus, nulli alii docens consit••ndum, quàm qui fecit Olivam fructiferam spei miserico••di in seculum seculi. Hilar. in Psal. 51.
• * 1.222

  Gal. 4.30.
• * 1.223

  Conference at Hampton Court. pag. 10. ed. 1625.
• (a) 1.224

  Of Ll. Arch-Bishop of Cant. and Bishop of London.
• * 1.225

  Qui est qui non post•• suppl citèr dicere, peccatum meum cognitum tibi feci, & in ju∣stiti••m meam non operui, ut per hanc con∣fessionem etiam illud adjungere mereatur, & tu remisisti impietatem co••dis mei? Quòd si verecundiá retrahente r••velare ea coram homi∣nibus erub••scis, illi quem latere non possunt, confiteri ea jugi supplicatione non definas, ac dicere, Iniquitatem meam ego agnosco, & peccatum meum contra me est semper; tibi soli peccav, & malum contra te feci. Qui & abs{que} ul••ius vercundiae publicatione curare, & sine improperio peccata donare consuevit. Jo. Cassian. Collat. 20. cap. 8.
• * 1.226

  Gen. 4.23.
• * 1.227

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost.
• * 1.228

  Nec publica tantùm confessio pro totius po∣puli d lictis ficbat in die expiationis — sed & privata & particulàris specialium qu••∣rundam peccatorum ab iis agebatur, qui poe∣nitentiam agentes, sibi Deum propitium red∣dere volebant. Beauxan. harm. tom. 1. pag. 134. col. 2.
• * 1.229

  Levit. ••.6.
• * 1.230

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 3. c. 10.
• * 1.231

  Quî potuit quispiam offerre oblationem pro peccato, qui se peccasse pa••••m non fateretur?— eos qui peculiaritèr offerebant pro peccato, peculiariter quó{que} ejus peccati de quo agebatur, sese reos agnoscere necesse fuit. Beza de Ex∣com. contra Erastum.
• * 1.232

  ••••••••ge Mosaíca de peccatis occultis tantùm Deo siebat confessio, de quibusdam tamen defe∣ctibus publicis & de non observantia legalium ficbat confessio— generalis confessio Sacerdo∣tis erat quaedam dispositio ad misericordiam pe∣tend••m pro populo, sicut erat ista, injustè egi∣mus, peccavimus, &c. Scot. l. 4. d. 17. q unica.
• * 1.233

  Illud 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rect•• verti possit d••stinctè, & expressè confitebuntur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, praeceptum hoc intelligendum esse de confessione distincta, & in specie, ejus peccati, pro quo expiando sacrificandum erat. Bell. l. 3. de poen. c. 3. Sect. ad haec.
• * 1.234

  In lege naturae sufficiebat recognitio peccati interior apud Deum, sed in lege Mosaica opor∣tebat aliquo sign•• exteriori peccatum protestar••••, sicut per oblationem hosti••e pro peccato, ex quo & homini innotescere poterat ••um peccasse; non autem oportebat ut speciale peccatum à se commissum manifestaret, aut p••ccati circum∣stantias, sicut in nova lege Aq. Supplem. Qu. 6. art. 2.
• * 1.235

  Levit. 17.21. Quia Sacerdos non om••ia pec∣cala populi sci∣••bat, sed in ge∣nerali. Lyr. in Levit. 17.
• * 1.236

  Numb 5.••.
• * 1.237

  Materia rest••∣tutionis latis∣sima quidem, sed valdè ne∣cessaria. B••ell. l. 4. d. 15. Q. 2.
• * 1.238

  Non dimittitur peccatum, nisi rest••tuatur ab∣latum.
• * 1.239

  Lex ••st•• loqui∣tur in cas•••• in quo aliquis poe∣nitentiâ du∣ctus, vult sadere satisfactionem proximo. Lyra. in loc.
• * 1.240

  Rhemists An. 10. upon Num. 5. Tom. 1. pag. 333.
• * 1.241

  Propositum consitendi non fait necessari∣um in veteri lege. Tolet. tract. de con∣fes.
• * 1.242

  Job 42.7, 8, 9, 10.
• * 1.243

  It•• ad servum meum Job, & offeret holo∣causlum pro vobis; ita legit Greg. & vulg. lat. assavoir par le moin de Job,—tell••m••nt qu'il vous serve comme de Sacrificateur. Ge∣nev. not. in Bibl. Gallic.
• * 1.244

  Pro semetipso Poenitens tan∣tò ••ititùs ex audiri me∣ruit, quantò de∣votè pro ali••s intercessit. Greg. Mor. l. 35. c. 20.
• * 1.245

  2 Sam. ••2.
• * 1.246

  1 Sam. 15.
• * 1.247

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pag. 243.
• * 1.248

  ••••••l•• ••cus 〈◊〉〈◊〉
• * 1.249

  Solena doctiores Judaei ante mortem con∣fiteri omnia peccata Levitae alicui, si quem fortè nacti su••rint. Ant. part. 3. tit. 14. c. 6. Sect. 1. H••b••nt Sacerdotes (Cuthaei) ex posteri∣tate A••aron Sac••rdo••i•• in pace quicscentis, qui cum null••s aliis connubia jungunt, nisi aut sa∣miliae su••e soeminis aut viris, ut genus imper∣mixtum conservent. Benjam. Itiner. pag. 30, 40.
• * 1.250

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gen. 49.8.
• * 1.251

  Illa est confessio de qua dictum est à Spiritu Sancto per manus Job, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cap. 15. hoc est, quia Sapientes sunt, confitentur, & indi∣cant, & non abscondunt à Patribus suis, peccata s•• sua. De quibus dictum est hoc? de justis, qui vincunt, & subjugant somit••m, seu sensualitatem suam, & confitentur actu•• suos Patribus suis; omnis enim qui consitetur actus suos, dignus est seculo suturo, sicut di∣ctum est, Psal. 50. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et ità invenies in Juda in hora qua pervenit ad eum factum Tamar, conf••ssus est, quemadmodum dictum est, Gen. 38. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mox igitur vicit sensualitatem vel affectum suum, & con∣sessus est.
• * 1.252

  Omnis qui non confitetur opera sua, Deus sanctus & benedictus maledicit; sic enim in∣venimus in Cain, qui negavit & dixit, Gen. c. 4. Nunquid Custos fratris mei Ego sum? maledictus ergo sit, sicut dictum est ibidem, Et nunc maledictus es tu.
• * 1.253

  Omnis consitens habet part em in seculo futu∣ro; sic ••nim in Achan rep••rimus, quod dixit ei Iehoshuah, Fili mi, Da obsecro, hono∣rem Domino Deo Israel, & da confessionem, & ita indica mihi quaeso quid feceris; ne celes à me: & ait, Verè ego peccavi Domino Deo Israel, & ita hoc sicut hoc feci. Et undè hab••∣tur quòd remissum fuit ei peccatum? ex eo quod dictum ••stibidem Jehosuae sc. cap. 7. & ait J••hosuas, Sicut turbasti nos, turbat te Do∣minus in die isto: in die isto (inquit) tu tur∣batus ••ris, sed non eris turbatus in futuro.
• * 1.254

  Dixit Rabbi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hanna, Omnis qui transgressione transgressus est, necesse est ut sin∣gulatim exprimat peccatum. Pet. Galatin. de arcan. Cath. verit. l. 10. c. 3.
• * 1.255

  James 5.17.
• * 1.256

  Il ne sait rien pour ceste confession à l'oreille d'un Prestre, caricy l'Apostre recommande une confession mutuelle, qui ne se sait in cette pra∣ctique. D. Buchan. l'histoire de la Consci∣ence. p. 173.
• * 1.257

  Dicendo Consitemini alterurrum non ma∣gìs dicit, confessionem faciendam esse Sacerdo∣ti, quàm alii; subdit enim, Orate pro se in∣vicem. Scot. l. 4. d. 17. Q••unic.
• (a) 1.258

  Alteru∣trum, i. Aequa∣libus. Gloss. interlin,
• * 1.259

  Mutuam confessionem & mutuam orationem simul injungit; si solis sacrificulis confitendum, ergo & pro illis solis orandum. Calvin. Instit. lib. 3. c. 4. Sect. 6.

  Reciprocâ relatione isti pro scinvicem tenen∣tur orare. Hug. Card. in loc. ergo, ad se in∣vicem reciprocè tenentur confiteri.
• * 1.260

  Hic exigitur reciproca Confessio—atqui hoc soli sacrifici sibi vendicant, ergò ad eos solos ableganda est confessio. Calvin. in Jac. cap. 5.
• * 1.261

  Sentit de quo∣tidianis offensis Christianorum inter ipsos, quos continuò vult reconciliari; alioqui, si de confessione sensisset, quam dicimus partem Sacramenti poenitentiae, non addidisset 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. vobis invicem, sed sacerdotibus. Erasm. annot. in Jac. 5. pag. 744.
• * 1.262

  Haec omnia intelliguntur de Confessione, se∣cundùm quod ipsa est praeceptum, & sicut praecepta quoad co••fessionem mortalium, consi∣lium verò qu••ad confessionem venialium. Hug. Card. Expos. in Jac. cap. 5.
• * 1.263

  In hac senten∣tia debet esse illa discretio, ut quotidiana l••vi••, peccata invicem coae∣qu••libus consi∣teamur, eorúmque quotidianâ credamus oratione salvari. Porrò, gravioris l••prae immunditi••m juxta l••gem Sac rdoti pandamus, atque ad ejus arbitrium, qualiter, & quanto tempore jusserit, purificari curemus. Bed. Com. in Jac. 5.
• * 1.264

  Voces illae ALTERUTRUM, & IN∣VICEM accipiendae sunt, prout exigit con∣s••qu ntia verborum Scr••pturae divinae— Confit••mini homines hominibus, qui absoluti∣one indigetis, iliis qui potestatem habent ab∣solvendi. Bellar. lib. 3. de Poen. c. 4. Sect. Sed haec.
• * 1.265

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Pet. 4.9.
• * 1.266

  Eos qui tecto indigent, hospi∣tio recipiendos esse ab his qui domum habent, imperitos à Doctis instruendos, agrotos à Medicis curandos.— sic qui pe••catorum vinculis constricti tenentur, ad eos acced re deb••nt quibus dictum est. Quaecunque solve it is, &c. id. ib.
• * 1.267

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Thes. 4. ult. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Joan. 13.34.
• * 1.268

  Quòd si quispiam contendat sensisse Ja∣cobum, quod frater fratri cuivis debeat con∣fiteri, n••hil moror; si tamen hoc mihi dona∣verit, quod alteri cuiquam omninò quàm Deo sit confitendum. Roffens. contr. Luther. art. 8. pag. 139.
• * 1.269

  Ex quo patet, quòd confessio debet fieri non solùm Deo sed homini. Lyra. in Jac. 5.
• * 1.270

  Cogitationes erant malae in hominibus, quae propterea revelatae sunt, ut prolatae in medium perderentur, & interfectae, atque emortuae, esse d••sinerent, & occideret eas ille, qui pro no∣bis mortuus est; quamdiu enim absconditae erant cogitationes, nec prolatae in medium, im∣possibile erat eas penitùs interfici. Undè & nos, si peccaverimus, debemus dicere, Pec∣catum meum notum feci tibi, & iniquita∣tem meam non abscondi. Dixi, annuntia∣bo iniquitatem contra me Domino; si enim haec fecerimus, & revelaverimus peccata no∣stra non solum Deo, sed & his qui possunt mederi vulneribus nostris atque peccatis, dele∣buntur peccata nostra ab eo qui ait, Ecce de∣lebo ut nubem iniquitates tuas, & sicut cali∣ginem peccata tua. Origen. tom. 6. hom. 17. in Luc. pag. 145.
• * 1.271

  Cùm in minoribus peccatis agant peccatores poenitentiam justo tempore, & secundum disci∣plinae ordinem, ad exomologesin veniant, & per∣manûs impositionem Episcopi, aut Cleri, jus communicationis accipiant. Cypr. l. 3. Epist. 14.
• * 1.272

  Nam cùm in minoribus delictis quae non in D••um committuntur, poenitentia agatur justo tempore, & exhomologesis fiat, inspectâ ejus v••tâ qui agit poenitentiam; nec ad communi∣cationem quis venire possit, nisi priùs illi ab Episcopo, & Clero manus suit imposita. id.
• * 1.273

  Liquet ex citatis Cypriani locis, occultorum scelerum exhomologesin fuisse secretam, & sa∣cerdotem pro modo delicti j••junium, & elecmo∣synas confitenti injungere. B. Rhen. annot. ad Tert. lib. de poenit.
• * 1.274

  Salutarem me∣delam parvis licèt, & modi∣cis vulneribus requirunt. Cypr.
• * 1.275

  Audis non su∣isse vel praece∣ptum necessari∣um, vel consue∣tudinem uni∣versalem; dicit enim (Cypri∣an.) fuisse exempla quorundam, qui fide majore, & timore meliore erant; non igitur omnes hoc fecerunt, nec damnati suerunt illi, qui soli Deo talia confessi sunt. Chemnit. exam. part. 2. pag. 191.
• * 1.276

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Basil. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pag. 528.
• * 1.277

  M••dicina una n••bilis confes∣sio suerit, ac proximis eam pa••••m facere, ut per communem ••orum orationem vitia faciliùs curentur. Basil. apud B. Rhen. prefat. ad Tert. de Poen.
• * 1.278

  Si quem Serpens Diabolus occultè momor∣derit, & nullo conscio peccati veneno insece∣rit, si tacuerit qui percussus est, & non egerit poenitentiam, nec vulnus suum sratri, & Ma∣gistro voluit consiteri, Magister qui habet linguam ad curandum, facilè ei prodesse non poterit; si enim erubescat aegrotus vulnus Me∣dico consiteri, quod ignorit medicina non cu∣rat. Hieron. in cap. 10. Eccles. tom. 7. pag. 43.
• * 1.279

  Tristis esto antequam consitearis, confessius exulta, jam sanaberis. Non confitentis con∣scientia saniem collegerat, apostema tumuerat, cruciabat te, requiescere non sinebat; adhibet Medicus somenta verborum, & aliquando s••∣cat, adhibet m••dicinale serrum in correptione tribulationis; tu agnosce Medici manum, con∣fitere, exeat in confessione, & defluat omnis sanies; jam exulta, jam laetare, quod reli∣quum est facilè sanabitur. Aug. sup. Psal. 66.
• * 1.280

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in Joan. hom. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pag. 694. Tom. 2.
• * 1.281

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ib. lin. 18.
• * 1.282

  Ergo vos fratres etiam pro periculo meo per illum Dominum, quem occulta non sallunt, desinite vulneratam tegere conscientiam: Pru∣dentes aegri medicum non verentur, ne in oc∣cultis quidem partibus, etiam secaturos, etiam perusturos. Pacian. in peraen. ad Poen.

  Nunc ad eos sermo sit, qui benè, ac sapien∣tèr vulnera sua poenitentiae nomine confitentes, nec quid sit poenitentia, nec quae vulnerum me∣dicina noverunt; similes{que} sunt illis, qui pla∣gas quidem aperiunt, ac tumores, medicis{que} etiam assidentibus confitentur; sed admoniti, quae imponenda sunt negligunt, & quae biben∣tia fastidiunt. ib.
• * 1.283

  Quid de Bethphage dicam viculo Sacer∣dotum, ubi & confessionis Sacramentum, & Sacerdotalis Ministerii mysterium continetur? —Scriptum est, Propè est verbum in ore tuo, & in corde tuo, non in altero tautùm, sed simul in utroque verbum habere memineris; & quidem verbum in corde peccatoris ope∣ratur salutiferam contritionem, verbum verò in ore tuo noxiam tollit confusionem, nè impe∣diat necessariam confessionem. Bern. Serm. ad Milites Templi. cap. 12.
• * 1.284

  An sufficiat consiteri L••ico?— Sacerdotis examen r••quirendum est studiosè,— si ta∣men defuerit Sacerdos, proximo vel socio est facienda confessio; si ille cui confitebitur, po∣testatem non habeat solvendi, sit tamen dignus veniae Sacerdotis desirio. Lomb. lib. 4. d. 17.
• * 1.285

  De Confessione possumus loqui dupliciter; uno modo prout est opus virtutis directè repugnans hypocrisi, in quo quis seipsum accusat, ne ali∣us sit quàm appareat, vel mala sua aperit ad investigandam curationem; & hoc modo con∣fessio potest fieri cuilibet etiam L••ico, qui po∣test adjuvare etiam instruendo, vel orando, & de quo homo potest erubescere, & humiliari, & ille exemplo humilitatis m••diorari, non pecca∣torum cognitione deprav••ri: alio modo p••out conf••ssio est opus Sacramentale, & p••••ut ordina∣tur ad reconciliationem, &c. Bon. l. 4. d. 17.
• * 1.286

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.287

  Cujus uxorem Sac••rdos per adulterium ma∣culavit.
• * 1.288

  Rogo ut propter Dominum con∣fessionem audi∣as.

  Quantum alte∣ri Sacerdoti pro tali crimine in∣jungeretis, hoc sit satisfactio vestra.
• * 1.289

  Nec tam••n ta∣cere licuit, ut virtutem con∣fessionis Sacer∣doti ostenderet. Spec. exempl. dist. 4. sect. 4.
• * 1.290

  Arcanam illam confessionem quae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sit se∣quitur voluntaria apud homines confessio, quo∣ties id v••l divinae gloriae, v••l humiliationis nostrae interest. Calv. Inst. lib 3. c. 4. Sec. 10.
• * 1.291

  Sentit Jacob••s u•• nostras infir∣mitates alter alteri detegen∣tes, consilio, & consolatione mutuá no•• ju∣v••••us. ib. sect. 12.
• * 1.292

  Multi propter ambiguos casus opus habent consilio, ideò hortandi sunt homines, ut ad∣dant enum ration••m, ut juvari consilio, atque excitari magis ad poenitentiam, & de multis rebus admoneri possint. Cassand. consult. art. 11. de Confes.

  Equidem credo hac de re controversiam nul∣lam fuisse futuram, si non salutaris haec consi∣tendi medicina, ab imperitis, & importunis Medicis multis inutilibus traditiunculis inse∣cta, & contaminata suiss••t, quibus, consci∣entiis (quas extricare, & levare debebant) laqu••or injecerunt, & tanquam tormentis qui∣busdam excarnisicarunt,— huic rei occur∣retur, si pii tantùm ac prudentes viri huic u••••ssimo & sanctissimo audiendae confessionis & absolutionis impartiendae Ministerio praefi∣ciantur. Id. ib.
• * 1.293

  Willet. Sy∣nops. controv. 14. Qu. 6. Sect. 2. of auric. Confession. p. 645.
• * 1.294

  Tu dicis vitioso homini, cum vitiis tuis te abde, morbum{que} insanabilem & pestilentem p••rser, cela{que} invidiam, vel superstitionem veluti palpitationes quasdam, & tradere te eis qui docere, vel sanare possunt, cave; At vero Prisci aegrotos suos in publico proponebant, ut praetereuntium quivis, si quid vel ipse in ••odem morbo conflictatus, vel similiter laboranti opi∣tulatus, medelae nosceret, id aegrotanti significa∣ret; aiunt{que} artem hoc modo experien••ia ••iju∣vante crevisse; hoc modo etiam vitae vitia animique prav••s affectiones expediebat detege∣re, ut cuivis liceret, (iis inspectis, & consi∣deratis) dicere, iratus es? hoc cave; rivali∣tate vexaris? istud facito; amas? ipse quoque aliquando amavi, sed resipui. Nam dum vitia sua negant, occultant, velant, pe∣nitùs ea in sese defigunt. Plut. de occultè vi∣vend. Xyland. Interp. p. 116.
• * 1.295

  1 Cor. 12.4, 5.
• * 1.296

  In S. ordine dis••rimen gra∣du & potestate.
• * 1.297

  Quorsum depluere de coelo jussit varia haec donorum genera benignissimum Num••n, nisi hum••n•• generis utilitati, com••••ique saluti consuleret? quorsum ••ae••o pedes, claudo ••••u∣l••, nisi ut commodet ille oculos, commodet ille Pedes. Canalicul••m te s••cit ille, qu•• se∣cit non cisternam. Columb. Nox. pag. 13. Jos. Hall. Rever. Epis. Exon.
• * 1.298

  Mat. 3.
• * 1.299

  Testimonium poenitentiae fuit haec confessio. Calvin.
• * 1.300

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.301

  Quod cujus{que} est, etiam pro∣prium alicui esse dicitur.
• * 1.302

  Aliud est agno∣scere se peccato∣rem, aliud pec∣cata sua alicui confiteri. Bel∣lar. l. 3. de Poen. c. 3. p. 1360. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.303

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act. 2.45.
• * 1.304

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act. 19.19.
• * 1.305

  Non simpliciter fatebantur peccata, sed sua ipsorum peccata, prout alii ebrietati, alii luxu∣riae, alii avaritiae, alii irae, alii hypocrisi de∣diti magìs erant,— & haec ipsa in quae la∣bebantur, alii aliter, illâ etiam propriâ confes∣sione exprimebant. Beaux-amis Harmon. Tom. 1. pag. 394.
• * 1.306

  Acts 19.18. The Syriack Paraphrast rendreth the same expresly thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & multi de illis qui crediderunt veniebant, & annunciabant delicta sua, & id quod fecerant con∣fitebantur. N. T. Syr. Viennae impress. Wid∣man stadii operâ. A. D. 1555.
• * 1.307

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tom. 4. p. 838.
• * 1.308

  Metu divini judicii territi errata sua pro∣fessi, ac detesta∣ti sunt. Bez. annot. in Act. 19.
• * 1.309

  Syriaca editio disertis verbis reddidit offen∣sas. Bell. l. 3. de Poen. c. 4. vide supra.
• (a) 1.310

  pro••entes.
• * 1.311

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 opponi∣tur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.312

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Oecu∣men. in Act. Ap. Tom. 1. pag. 147. Paris 1631.
• * 1.313

  Vel hinc colligi potest fuisse & antiquitùs nonnullam confessionem malè actae vitae, sed apertam (ut opinor) & in genere, quam nec ipsam legimus exactam abs quoquam; Caterùm quae nunc recepta est cancularia, & in aurem sit, videtur ex consultationibus privatis esse nata, quae solent apud Episcopas fieri, si quis scrupulus urgeret animam. Erasm. annot. ••n Act. Apost. c. 19. p. 315.
• * 1.314

  Tu (ut tuae literae indicant) procidentem Sacerdoti impium, ut ais, atque peccatorem nescio quo pacto contra disciplinae ordinem astans, calce abjecisti, & repulisti, cùm ille quidem verecundè (ut oportuit) fateretur se ad peccatorum remedia quaerenda venisse. Dio∣nys. Epist. 8. Interprete Ambr. Camaldu∣lense.
• * 1.315

  Est adhuc & septima licet dura, & labori∣osa, per poenitentiam remissio peccatorum cùm lavat Peccator in laerimis stratum suum, & fiunt ei lacrimae panes die ac nocte; & non crubescit Sacerdoti Dei indicare peccatum suum, & quaerere medicinam, secundum eum qui ait, Dixi pronunciabo adversùm me, &c. Origen. homil. 2. in Levit. tom. 1. p. 68.
• * 1.316

  Confiteamur singuli quaeso vos, (fratres) de∣lictum suum, dum adhuc qui deliquit in se∣culo est, dum admitti ejus confessio potest, dum satisfactio, & remissio facta per Sacerdotes apud Dominum grata est; convertamur ad Do∣minum mente totâ, & poenitentiam criminis veris doloribus exprimentes, Dei misericordi∣am deprecemur. Cypr. de laps.
• * 1.317

  Hoc ipsum a∣pud Sacerdotes Dei dolenter & simpliciter con∣fitentes, &c. Cypr. ib.
• * 1.318

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Greg. Ness. append. operum de poenit. Paris. p. 175, 176.
• * 1.319

  Quotiescunqu••illi aliquis ad percipiendam poenitentiam lapsus suos cons••ssus est, ita slebat, ut & illum fl••re compelleret; videbatur etiam sibi cum jacente jacere; causas autem crimi∣num quas illi consitchantur, nulli nisi Domino soli, apud quem intercedebat, loquchatur. Paulin. in vita Ambrosii.
• * 1.320

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pag. 542.
• * 1.321

  Vos appello fratres, qui criminibus admissis poenitentiam ••ccusatis, vos (••nquam) post im∣pudentiam timidos, pust peccata verecundos, qui p••ccare non crub••sc••tis, & crubescitis con∣fiteri.— Ecce iterùm Apostolus ad Sacer∣dotem, manus citò nulli imponas, nec com∣munices peccatis alienis. Quid facies tu qui decipis Sacerdotem? qui aut ignorantem fallis, aut non ad plenum scient••m probandi dissicultate consundis. Parian. in paraen. ••ive libel. de Poenit.
• * 1.322

  Legimus in Le∣vitico de lepro∣sis, ubi jubentur ut ostendant se Sacerdotibus, & si lepram habuerint tunc à Sacerdote immundi siant— sic & hîc solvit & ligat Episcopus & Presbyter non eos qui insontes sunt vel nox••i, sed pro officio suo cum peccatorum audierit varietates, scit qui l••gandus sit, quive solvendus. H••e••on, Comment. in Matth. 16
• * 1.323

  Non solum post poenitentiam abistis intùs ho∣mo se observare debet, sed & ante poenitenti∣am, dum sanus est, quia nescit si possit ipsam poenitentiam accipere, & confiteri Deo & Sacerdoti peccata sua. Ambr. exhort. ad poenit.
• * 1.324

  Nemo sibi dicat occultè, ago apud Deum, ago, novit Deus qui mihi ignoscit, quia in corde ago: Ergò sine causa dictum est, quae solveritis in t••rra erunt soluta in coelo; ergò si∣ne causa sunt claves datae Ecclesiae Dei? sru∣stramus Evangelium Dei? frustramus verba Christi? promittimus vobis quod ille negat? nonne vos decipimus? Aug. hom. 49. ex. 50. cap. 3.
• * 1.325

  Ne de singulo∣rum peccato∣rum genere li∣bellis scripta confessio publicè recit tur, cùm r••atus conscientiarum sufficiat solis Sacerdotibus indicari confessione secreta—sufficit illa Con∣fessio quae primùm Deo offertur, tum etiam Sacerdoti, qui pro delictis Poenitentium etiam preca∣tor accedit. Leo Epist. 80. ad Episc. Campan.
• * 1.326

  Lazaro dicitur, veni foràs, acsi apertè cui∣libet mortuo in culpa diceretur, Cur reatum tuum infra conscientiam tuam abscondis? so∣r••s jam per confessionem egredere, qui apud te interiùs per ab••gationem lates: veniat ita{que} foras mortuus, i. e. culpam confiteatur pecca∣tor, venientem v••rò soras solvant discipuli, ut Pastores Ecclesiae ei poen••m d••beant amovere quam meruit, qiu non crubuit consiteri quod secit. Greg. hom. super Evang. cùm esset Se••ò.
• * 1.327

  Joan. M••jor. de Gest. Sco∣torum, lib. 2. c. 13.
• * 1.328

  Dicitur n••min••m ex L••icis suam velle con∣f••ssionem Sacerdotibus dare, quos à D••o Christo cum sanctis Apostolis ligandi solvendique pote∣statem accep••sse credimus. Alcuin. Epist. 23, edit. Henr. Canisii.
• * 1.329

  Accedens ad Sacerdotem, à quo sibi sperabat it••r salutis poss•• demonstrari, conf••ssus est rea∣tum suum, petiit{que} ut consilium sibi dar••t, quo p••ssit sug••re à ventura D••i tra. Bed. hist. Angl. l. 4. cap. 24.
• * 1.330

  Usum saluberrimum conf••ssionis de novo in∣stit••it. Bern. in vita Malac.
• * 1.331

  In Monas••••••io M ••ost••si ant•• mo••••em so∣num mirab l••m•••• t••mp••••, vel claustro se audi∣re dicunt, qui alicuius Religiosi mo••tis est nun∣tius; propt••rea ad conf••ssionem omnes (sono au∣d••••o) s•• preparant.
• * 1.332

  Communem ple∣bis opinion m, & non sidei m••teriam recito. Joan. M••jor. de Gest. Scotor. lib. 2. cap. 12.
• * 1.333

  Inprimis consitendum Deo est, posteà etiam Sacerdoti, proptereà quòd confessio quae sit Sa∣cerdoti, in hoc nobis adminiculum praebet, ut accepto salutari ab eis consilio, saluberrimis poe∣nitentiae observa••ionibus, seu mutuis or••tioni∣bus peccatorum maculas diluamus. Theodulp. lib. de Ecclesiast. observ. apud. B. Rhenan. pra••f. ad Tert. de poenit.
• (a) 1.334

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. strom. 2. pag. 281.
• * 1.335

  Theodorus Archiepiscopus, Peccantium judi∣dicia, quantis sc. annis pro unoquoque pecca∣to quis poenitere debeat, miravili & discreta ratione describit. Beda in Chron.
• * 1.336

  Confessio quae soli Deo fit, purgat peccata; ea verò quae Sacerdoti, docet qualiter purgen∣tur ipsa peccata. De poen. dist. 1. sect. quam inquit.
• * 1.337

  Church of England.
• * 1.338

  Communion Book exhorta∣tion before the receiving of the Lords supper.
• * 1.339

  King James.
• * 1.340

  Fateor nominem inveniri amicum aptio••em cu••us a••••bus peccata deponas, quam hominem Eccl••siasticum, pium, & probum, un••è & solatium percipias, & e•• pot••st••t•• Clavium peccatorum r missionem. Medit. in Orat. Dom. p. 62. Edit. Lat.
• * 1.341

  Ego cum Cal∣vino confessio∣n••m privat••m vero Ecclesia∣stico factam probo, (qu••madmodum anteà professies sum) optaremque ex anima frequentionem esse eam apud nos; rem cit••a controversiam praestantissimi us••s, praesertim paran••is hominum ani∣mus ad sacram Synaxin. ib. p. 65.
• * 1.342

  B. Ri••••ley. Act. and Mon. ••••••t. 2. p. 17 8.
• * 1.343

  B. Andrews, Serm. 4. before K. James upon Whitsunday.
• * 1.344

  B. Lakes Serm. at Greenwich, upon Psal. 32. vers. 5. p. 139.
• * 1.345

  Bishop White, Praes••••. ad R. Archiep. Cant. prefixed to the book of the Sabbath.
• * 1.346

  Bishop Usher, L. Primate of Ireland, Ans. to the Jesuites challenge. pag. 81, 82.
• * 1.347

  Id. ibid. pag. 88.
• * 1.348

  Bish. Morton Appeal. l. 2. c. 14.
• * 1.349

  B. Montagu Appeal. pag. 299.
• * 1.350

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Strom. l. 1. p. 215.
• * 1.351

  Practice of Piety.
• * 1.352

  pag. 762.
• * 1.353

  Pag. 763.
• * 1.354

  Occulta confessio quae modò celebratur, etsi probari ex Script••ris non potest, miro tamen modo placet, & utilis, immò necessaria est, nec vellem eam non esse, immò gaud••o eam esse in ecclesia Christi, cùm sit ipsa afflictis con∣scientiis unicum remedium. Luther. cap. Ba∣byl. tom. 6. fol. 109.
• * 1.355

  Pag. 766.
• * 1.356

  Luke 10.16.
• * 1.357

  Reformed Churches of Germany.
• * 1.358

  Nos confessio∣nem retinemus praecipuè pro∣pter absolutio∣nem quae est verbum Dei, quòd de singulis authoritate divina pronunciat potestas Clavium; quare impium esset ex Eccle∣sia privatam absolutionem tollere; neque quid sit remissio peccatorum, aut potest is Clavium in∣telligunt, si qui privatam absolutionem aspernantur. Augustan. Confess.
• * 1.359

  Privatae Conf••ssionis usus apud nos servatur, ut generali professione peccati, ex significatio∣ne poenitentiae petatur absolutio; cumq••e non sine judicio usurpanda sit clavis, v••l solvens, vel ligans, i•• privato illo colloquio Pastores explorant Auditorum judicia, an rectè intelli∣gant de p••ccatis exte••ioribus & interioribus, de gradibus p••ccatorum, de stipendio peccati, de fide in Ch••istum; deducuntur ad consid••∣rationem peccatorum; explorantur an scriò doleant de peccatis, an iram Dei timeant, & cupiant illam ••ss ••••ro; an habeant propositum emendationis; interrogantur etiam si in certis quibusdam p••ccatis haerere existimantur, tra∣ditur ibi doctrina, & exhortatio de em••ndati∣one, quaeritur vel consilium, vel consolatio in gravamin••bus conscientiae, & tali ••onfessioni impartitur absolutio. Exam. Conc. Trid. part. 2. pag. 195.
• * 1.360

  B. Rhenanus.
• * 1.361

  Quàm solu∣b••rrim••m esse nemo potest in∣ficiari, si mo∣rositatem, & scrupulositatem nimiam amputes. Quid enim, per Deum immortalem, utilius ha∣bere possit Ecclesia ad continendam disciplinam? Quid commodius, quàm priva••am istam con∣fession••m ad populum in necessariis erudiendum? ubi hor••lae spatio plus prosicit Laicus, quàm triduanâ concione.— Mihi libet disciplinae encomium apud C••prian, accommodare conf••ssioni, ut dicam eam retinaculum fid••i, duc••m itineris salu••aris, somitem, & nutrimentum bonae indo∣lis, magistram virtutis. B. Rhen. praefat. ad Tertull. de poenit.
• * 1.362

  Argumentum libri de poeni∣tentia totum expungatur, nam commodè repurgari non p••t••st. Ind. expurg. M••∣driti, 1584.
• * 1.363

  Tam••tsi Jacobus neminem nominatim assig∣nando in cu••us sinum nos expon••remus, lib••∣rum permittit dilectum, ut ••i consiteamur qui ex Ecclesiae grege maximè idon••us su••rit visu••, qui•• tamea Pastor••s prae al••is ut p••urimùm ju∣dicandi sunt ido••••i, potissmùm etiam nobis eligendi c••••••t; dico autem i••eò prae aliis ap∣posi••os, q••i•• Ministerii vocationi nobis à D••o d••signantur, quorum ex ore erudi••mur a•• sub∣igen••a & corrigend•• pecc••ta, tum cons••••∣t••••••••m ex veniae si lucia p••rcipiamus.— Id officii sui unusquisque fidelium mem••••••it, si ita privatim angitur & afflictatur p••cc••t••••um sensu, ut se explicare nisi alieno adjut•••• 〈◊〉〈◊〉 ••••∣queat, non n••gligere quo•• illi à D•••••••• ••f∣ferturremedium, nemp••, ut ad se sub••••••u•• privatà conf••ssione apud suum pastor mutat••••, ac solatia si••i adhib•••••• priv••t••m ••••us o••••ram imploret, ••u••us officium est, & publcè & privatim populum D••i Evangelic••i d••∣ct••••â co••solari. Calvin. Instit. lib. 3. cap. 4. Sect. 12.
• * 1.364

  Licèt propriè sentire videatur, ut nostras infirmitates alter alteri communicantes, q••i∣cunque ille sit Sacerdos vel non, consilio & consolatione mutua nos juvemus; tamen quia Pastores Ecclesiae prae aliis idonei sunt ut plu∣rimùm, & praeter hoc habent etiam ministerium absolvendi, ideò hos potissimùm nobis deligen∣dos jubet Apostolus; immò ad hoc nobis à Pa∣tre nostro Deo ordinati, & instituti sunt Mi∣nistri verbi & Sacramentorum, ut quoties∣cunque conscientia nostra peccatis afflictatur, premitur, consolationéque & peccatorum re∣missione indiget, ad ipsos tanquam praesentes Christi legatos mandato reconciliationis praedi∣tos, recurramus; eis tanquam Christo ipsi corda nostra aperiamus, peccata confiteamur, infirmitates nostras detegamus, petamusque tanquam à Christo ipso consolationem, con∣silium, absolutionem in nomine Christi, illis enim dixit Christus, potestatem absol∣vendi tradens, Ioan. 20. Accipite S. Spiri∣tum, &c. & Matth. 18. Quaecunque liga∣veritis, &c. Zanch. compend. loc. Theo∣log. Neustadii 1598. pag. 459, 460.
• * 1.365

  Heb. 12.1.
• * 1.366

  Matth. 13.30.
• * 1.367

  I•• fau't distinguer entre la ••hose & la cor∣ruption qui la suit, laquelle il saudra retran∣ch••r, laissant la chose mesme, & non la pro∣hiber. Da. Buchanan. I. histoire de la Con∣science, p. 123.
• * 1.368

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Athenaeus Deipnos. lib. 2. pag. 43.
• * 1.369

  Punctìm agen∣dum non pre∣cariò.
• * 1.370

  Bonum, atque optimum est quod Deus prae∣cipit; audaciam existimo de bono Divini prae∣cepti disputare, neque enim quia bonum est, idcircò auscultare debemus, sed quia Deus prae∣cepit; ad exhibitionem obsequii prior est Ma∣jestas divinae potestatis. Tert. l. de Poen. c. 1.
• * 1.371

  Dominus Jesus Sacerdotes sui ipsius vicari∣os reliquit, tanquam praesides, & Judices, ad quos omnia mortalia crimina deferantur, q••i pro potestate Clavium sententiam pronunti∣ent.— Constat Sacerdotes judicium hoc incognitâ causâ exercere non posse. Concil. Trid. cap. 5. de Confes.
• * 1.372

  Non est hoc divino praecept•• m••ndatu•• 〈◊〉〈◊〉satis consult è humanâ aliquâ lege praeci•••• r, ut delicta, praesertim secreta, pu••licà essen ••∣fessione ap••rienda, Concil. Trid. ib.
• * 1.373

  Si quis negaverit Confession••m Sacram••••••a∣l m vel institutam, vel necessariam esse ••ure divino. Can. 1.
• * 1.374

  Si quis dixerit ad remissionem peccatorum necessarium non esse jure divino confiteri omnia & singula peccata. Can. 2.
• * 1.375

  Si quis dixerit confessionem omnium pecca∣torum (qualem Ecclesia servat) esse impos∣sibilem, & traditionem humanam, & à piis abolendam, &c. Can. 3.
• * 1.376

  Cavendum Patribus nè adversariis mater••∣am praebeant ea objiciendi, ••uae Theologis non promptum sit refellere; quin potiùs eâ mode∣ratione utendum, tam in doctrina, quàm in Canone, ut Catholicis ipsis offensioni non sint. Hist. lat. Concil. Trid. p. 283.
• * 1.377

  Climax priùs conficiendus est bene longus, & ducendus Sori∣tes sesquipeda∣lis, ut detur ista conjungere.
• * 1.378

  Etsi Christus non vetuerit quam aliqum de∣licta sua publicè confiteri possit, non est tamen hoc divino praecepto mandatum, nec satis con∣sultè humanâ aliqua lege praeciperetur. Con∣cil. Trid. ib.
• * 1.379

  Q. quo praece∣pto tenetur quis ad confessio∣nem?
• * 1.380

  Quòd confessio non cadit nisi sub praecepto Ecclesiae, non potest faciliter improbari, nisi quia Ecclesia non attentasset tam arduum prae∣ceptum imponere omnibus Christianis, nisi esset praeceptum divinum.
• * 1.381

  Quia non in∣venitur ubi ab Ecclesia impo∣natur istud praeceptum. Concil. Late∣••an.
• * 1.382

  Confession n'a point este instituée en ce con∣cil••, ai••s le temps seulment ya este d••claré, auquel, il la failloit saire. D. Bess Caresme, tom. 2. p. 721.
• * 1.383

  Nec Canonista facilè inveniret aliquod con∣silium, vel praeceptum propriè, ubi exprimatur praeceptum de Confessione facienda.
• * 1.384

  Meliùs dicitur eam institutam à quadam universali Eccl••siae traditione, potiùs qu••m ex Novi Testam••nti vel Veteris authoritate, De poenit. dist. 5. in principio.
• * 1.385

  Confessio non est necessaria apud Graecos, es∣set autem necessaria si praec••ptum de ea esset ex authoritate Scripturae. Gloss. ib.
• * 1.386

  Videtur ratio∣nabiliùs t••nere, quòd Confessio cad••t sub prae∣cepto divino positiv••.
• * 1.387

  Vel igitur tenendum est, quod sit de jure di∣vino promulgato per Evangelium; vel, si il∣lud non sufficiat, quòd est de jure divino po∣sitivo promulgato à Christo Apostolis, sed Ecclesiae promulgato per Apostolos absque omni Scriptura, sicut multa alia tenet Ecclesia ore¦tenus per Apostolos sibi promulgata sine Scri∣ptura. Scot. lib. 4. d. 17. Qu. Unica. Sect. in ista.
• * 1.388

  Scotus & cae∣teri Doctores ante concilia il∣la vixerunt, in quibus accuratiùs haec omnia explicata sunt. Bell. l. 1. de Poen. c. 11.
• * 1.389

  Videtur finaliter dicendum, quòd praece∣ptum de Confessione Sacram••ntali promulgatum est à Christo Apostolis, & per ipsos Apostolos promulgatam est Eccl••siae verbo & facto sine omni Scriptura. Biel, l. 4. dist. 17. Q. 1.
• * 1.390

  Confessionem Dominus imm••diate & expres∣sè non instituit. Bonav. l. 4. d. 17. n. 72.

  Christus instituit confessionem tacitè, Apo∣stoli autem pro nulgaverunt expressè. Anto∣nin. part 3. t••t. 14. c. 19. S••ct. 2.
• * 1.391

  In hoc quòd Ministris Sacram••nto••um Chri∣stus dedit pot••siatem ligandi & sulvendi, in∣sinua••i••, confessionem eis tanquam ••udicibus fieri d••••ere; sic ergo Christus co••f••ssi••n••m in∣stituit tacitè, sed Apostoli pro••ul ••verunt cam expressè. Comp. Theol. verit. l. 6. c. 25.
• * 1.392

  1 Cor. 11 23.
• * 1.393

  Acts 20.27.
• * 1.394

  Quidam dicunt quòd fuit instituta in Pa∣radiso figurativè, dum Deus indirectè com∣pulit Adam ad confitendum peccatum. Alii quòd sub lege, alii quòd in novo Testamento figuratim, dum Christus dixit Leprosis quos sanaverit, Ita & ostendite vos Sacerdotibus. Alii quòd ex authoritate Jacobi Apostoli di∣centis, Confitemini alterutrum peccata ve∣stra: sed Glossa ibi tenet, quòd potiùs sit in∣stituta ex quadam generali traditione Ecclesiae, undè Graeci non peccant non utendo confes∣sione, confitentur enim soli Deo in Secreto; quia apud eos non emanavit haec constitutio, sicut in simili dicimus, in incontinentia, nam non peccant eorum Sacerdotes utendo Matri∣monio, quia Continentia est de jure positivo, & ipsi non admiserunt illam institutionem.— Multùm mihi placet illa opinio, quia non est aliqua authoritas aperta, quae inauat Deum, sive Christum apertè instituisse confession••m fiendam Sacerdoti; tamen cum sit generalis apud nos illa traditio, peccaret mortaliter Lati∣nus non utendo hac confessione. Panorm. super. Decretal. 5. cap. Quod autem. c. Omnis utrius{que}, Sect. 18. extra. Glo.
• (a) 1.395

  Floruit Pa∣nomitan. An. Dom. 1440.
• * 1.396

  Omnes Juris Pontificii periti secuti primum suum interpretem, dicunt, confessionem tan∣tùm esse introductam jure ecclesiastico. Mal∣don. disp. de Sacram. Tom. 2. c. 2. de Con∣fes. orig.
• * 1.397

  Gloss. de Poe∣nit. initio dist. 5. in poeniten∣tia.
• * 1.398

  Imò Confessio est instituta à Domino, & est omnibus post Baptismum lapsis in mortale peccatum, tam Graecis quàm Latinis, jure di∣vino necessaria. Rom. Correct. ib. in margin.
• * 1.399

  Quamvis Auricularis haec confessio in lege veter, fuit adumbrata, per praecursorem Chri∣sti inter partes poeniten••iae comm••ndata, & tempore Apostolorum etiam usitata, & tandem ab Jesu Christo Redemptore videatur esse in∣stituta; tam••n nuda, & clara hujus Sacramen∣talis instituti ratio, quantum ad substantiam, & circumstantias ejus, divinâ traditione solùm constat. Peres. consid. 3. de tradit. Auric. Confes.
• * 1.400

  Alia quae solent afferri, ut est illud Jaco∣bi, 5. Confitemini alterutrum, &c. & il∣lud Luc. 17. non adeò firma videntur adver∣sùs Haereticos testimonia; tametsi dici etiam facilè poterat, quòd licèt ex sacra Scriptura hujusmodi praeceptum non haberetur, habetur tamen ex traditione Christi & Apostolorum, quemadmodum alia pleraque naturae fidei do∣cumenta. Canus, part. 5. Relect. de Poenit. pag. 900.
• * 1.401

  Ex quo colligere licet, quòd viva voce pro∣cul dubio fuit à Christo tradita; cujus multò maxima dictorum & factorum pars mandata Scripturis non est. Confes. Syn. Prov. Perter. habit. 1551. c. 47. de confes. p. 253. 2. edit. Di∣lingae 1557.
• * 1.402

  History of Wal∣denses collect∣ed by I.P.P. L. p. 59, 60. edit. London, 1624.
• * 1.403

  Cepit confessionem Sacramentalem ap••rtè op∣pugnare, asserens cam non in Scripturis fundari, sed ex sola institutione papali introductam fu∣isse. Tho. Walden. Tom. 2. de Sacr. cap. 135.
• * 1.404

  Si homo fuerit debitè contritus, omnis con∣fessio exterior est sibi superflua & inutilis. Conc. Const. Sess. 45. Error. Jo. W••ckl. à Martino 5. damnat.
• * 1.405

  Arch-B. Abbot of visibility of the Church. p. 72. edit. Lond. 1624. An. Dom. 1175
• * 1.406

  Interrogavit Episcopus— si deberet unus∣quis{que} confiteri 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 Mi••i∣tibus vero dic••re noluerunt, quia non dix•• Ja¦cobus nisi de infirmantibus. Quaesi••it et••am ab eis si suffici••bat sola cordis contritio, & 〈◊〉〈◊〉 Confessio; vel si erat necesse ut fa••••r ••t s••tis∣factionem p••st datam poenitentiam, ••••juniis, ele∣••mos••nis, ••••••l••ct, 〈…〉〈…〉 sua l••g ••••es, si sup••••t••ret eis s••cu••••••••. E••spon••e 〈◊〉〈◊〉 dic••ntes, quia Iac••bu•• dice••••t, Confitemini; alteru∣trum peccata vestra, ut salvemini; & per hoc sciebant quòd Apostolus aliud non praeci∣picbat nisi ut consiterentur, & sic salvarentur, nec volebant m••liores esse Apostolo ut aliquid de suo adjungerent, sicut Episcopi faciunt. Rog. Hovedon. Annal. pars. post. Henrici secundi R. p. 319. edit. London.
• * 1.407

  Conclus. 1. Peccata mortalia, quantum ad cul∣pam, & poenam alterius seculi, delentur per so∣lam cordis contritionem, sine ordine ad claves. Conclus. 2. Quòd confessio de p••ccatis in spe∣cie, fuerit ex statuto aliquo universalis Ecclesiae, non de jure divino. Conclus. 3. Quòd pravae cogitationes confiteri non debent, (Prela∣tes latin) sed solâ displicentiá delentur, sine ordine ad claves. Conclus. 4. Quòd confessio non debet esse secreta. Canus, part. 6. Relect. de poenit. p. 899.
• * 1.408

  Luke. 17.14.
• * 1.409

  Quia non solùm Sacerdotibus peccata sua confiteri debent, sed etiam secundum eorum consilium, poenitentiam, & satisfactionem veniae suscipere, rectè dicitur, Ite, ostendi∣te, &c. vice enim Dei peccata Sacerdotibus pandenda sunt, & juxta illorum consilium poenitentia agenda. Qui ergo habet lepram peccati in anima, debet venire ad Sacerdotem, & ei humiliter peccata consiteri. Haym. Do∣min. 14. post. pentecost. p. 401.
• * 1.410

  Rhemists An∣not. in Luke 17.14.
• * 1.411

  Monstrez vos Consciences aux Prestres, & leur declarez vos Pech••z, si en voulez estre guarentis. Serm. pour le 14. Dimanche apres la Pentecost. A Roven chez. D. Lau∣det. 1634.
• * 1.412

  N••que nos dicimus missos leprosos à Christo ad Sacerdotes, ut illis peccata sua confiteren∣tur; sed ut in lege veteri cognitio l••prae corporalis, ità in nova, cognitio leprae spiri∣tualis ad Sacerdotes pertinet. Bellar. lib. 3. de poen. c. 3.
• * 1.413

  Mittit Christus, nè calumniarentur Sacerdo∣tes, Calv. N••c repudiavit penitùs Christus Judeorum presbyterium, cùm de leprae dijudi∣c••tione ager••tur, Ostende te (inquiens) Sacer∣doti. Beza de Presb. & excom. p. 17.
• * 1.414

  1. Quia Sacerdotes debchant iudicare num talip esset verè curatus. 2. Quia pro sua emendatione tenebatur offerre sacrificium de∣terminatum in lege. Lyr. in Luc. 17.
• * 1.415

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theo∣phylact in Luc. 17.

  Importuna est illorum allegoria qui legem merè politicam inter ceremonias reponunt. Calvin.

  Siste te summo Sacerdoti, de publico coetu intelligendus est; ut praeteream fieri id solitum magis ad publicam gratiarum actionem, vel ad partae sanitatis, aut alterius cujuspiam beneficii judicium. Iac. Rex Med. in Orat. Dom. p. 63. lat. edit.
• * 1.416

  Ioh. 20.22, 23
• * 1.417

  Christus instituit Sacerdotes Judices super terram cum ea potestate, ut sine ipsorum sen∣tentia nemo post Baptismum lapsus reconciliari potest; sed nequeunt Sacerdotes judicare nisi peccata cognoscant. Bellar. lib. 3. de poenit. c. 2.
• * 1.418

  Comme l'institution des Prestres est de droit divine pour confesser les Pecheurs, ausi est bien la confession des Pechez pour estre sait devan•• ses Juges; & comme Di••u les a ordon••é & comm••ndé aux Prestres d'ouir les consessions, & pardonner les pechez; ausi par la mesme, ordonnance, & commandment, à il obligé les fid••les, Penitens à li••ur deco••urir, & decla∣rer leurs fautes. D. Bess. Caresme, Tom. 2. p. 724.
• * 1.419

  Persius Satyr. ult.
• * 1.420

  Christus certè nihil horum di∣cit in sententia illa, Joan. 20— de tali judicia∣rio processu nul∣la syllaba ibi extat. Chem∣nit. ex. part. 2. p. 178.
• * 1.421

  Discrimen est inter judicium & functionem Ministerii Evangelii; in Judicio juxta causae cognitionem pronunciatur, prout bona vel mala est: Ministerium verò Evangelii manda∣tum habet annunciandi, & impartiendi alienum beneficium, Christi scilicet, ad remissionem Peccatorum,— qui petit absolutionem duo sibi proponit; 1. ipsum Deum, utpote à quo pe∣tit & quaerit remissionem peccatorum, atque adeò coram ipso totum cor suum effundit. 2. deinde proponit sibi Ministerium, cujus voce, seu Ministerio tanquam Legati, Nuntii, seu interpretis, Deus utitur ad impartiendam, & obsignandam absolutionem. Quando agitur de∣lictum meum cognitum feci Deo, non necessa∣ria est scrupulosa enumeratio coram Ministro, qui tantum dispensator est alieni benefic i. — Ut Minister intelligat cum qui absolutionem petit, doctrinam intelligere, peccata agnoscere, poenitentiam agere, & in Christum credere; quae cognitio hab••ri potest absque illa enume∣ration••, &c. Chemnit. Exam. part. 2. de Confess.
• * 1.422

  Medicinae locus est hic non ju∣dicii Chrysost.
• * 1.423

  Illud comm••morandum est, hujus judicii sacramentalis finem non tam punitionem, & vindicationem justitiae esse, quàm vindicatio∣nem salutarem; ex quo fit, ut licèt in judicio purè vindicativo exacta culparum cognitio re∣quiratur, ut viz. tanta sit poena, quantam quis per culpas meritus est; at in judicio hoc Sacra∣mentali non exigitur exacta cogni••io peccato∣rum, sed qual••s, & quanta necessaria est ad curationem, & salutem Poenitentis; haec enim hujus judic•• sinis est. Canus part. 6. Relect. de Poenit. pag. 903.
• * 1.424

  Hoc tamen in∣telligendum ••st, quando judici∣um ecclesiae di∣vino judicio conformatur. Lyr. in Ioan. c. 20.
• * 1.425

  Capellano suo authoritatem Apostolicam contulit se ab∣solvendi sub plenaria remis∣sione, ut fieri solet in anno Jubilaeo.
• * 1.426

  Supremus ju∣dex absolutio∣nem illam ra∣tam non ha∣buit. Spec. Ex∣empl. dist. ••. Sec. 30.
• * 1.427

  Illa potestas remittendi peccata non ita in∣telligenda est data Sacerdotibus, quasi Deus se eâ andicarit, & eam prorsùs transtulerit in Sacerdotes, ità ut in absolutione non Deus, sed Sacerdos remittat peccata. Chemnit. Ex∣am. part 2. p. 176.
• * 1.428

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hierem. Patr. Constant. ad Tubing. Resp. 1. c. 11.
• * 1.429

  Illud verbum, Quorum retinuer••ris, &c. non est praecisum; non solùm enim illa r••tenta sunt à Deo peccatori ad poenam, quae retenta sunt à Sacerdote, quia Sacerdos non retinet al••qua, nisi aliquo modo sibi accusata, sed signis in∣debitis poenitentiae; & tamen illa quae nullo modo sunt ost••nsa Sacerdoti, Deus retinet ad vindictam Gehennae; Ergò nec istud verbum, Quorum remiseritis, &c. erit praecisum.
• * 1.430

  Undè neutri affirmationi adiunxit negati∣vam denotantem remissionem factam ab Apo∣stolis; vel retentionem esse praecisam resp••ctu remissionis, & retentionis à Deo faciendae. Sc••tus lib. 4. dist. ••7.
• * 1.431

  Ratio ista benè concludit quòd Sacramentum poenitentiae est institutum à Christo tanquam utile & efficax; non tamen sequitur ex hoc, quòd sit nece••••••riò recipiendum, ut cadens sub praecepto; quia extrema unctio est instituta à Christo, & confi mationis Sac••amentum, & tamen neutrum est simpliciter necessarium, nec est praeceptum d•• isto vel isto recipiendo— Si••t quatuor Sacerdotes quorum quilibet habet authoritatem absolvendi istum peccatorem, non t••m••n tenetur peccator se cuilibet submittere, sedillorum uni cui voluerit. Scot. supr.
• * 1.432

  Qui ex his cristas erigunt & tyrannidem quandam sibi vendicant, cur non meminerint corum quae mox praecesserint? Erasm. Hunc locum quidam non intelligentes, aliquid su∣munt de supercilio Pharisaeorum, &c. Hieron. in Matth. 16.
• * 1.433

  Duo ista sibi mutuò respondent, ut ubi nulla est consessio, ibi nulla esse possit absolutio. Con∣fess. Pertcroviae, p. 252. 2.
• * 1.434

  Dixit Medicis ut curarent, sed non dixit in∣firmis ut ad Medicos curandi causâ venirent, hoc enim quasi certum esse voluit, quod Aegri libenter se Medicis curandos offerrent. Hugo.
• * 1.435

  Poenitentia signis externis declarata, cum verbo absolutionis est Sacramentum. Bellar. l. 1. de poen. c. 8.
• * 1.436

  Peccatum non est materia ex qua, sed circa quam, Sacra∣mentum opera∣tur. cap. 15.
• * 1.437

  Contritio, con∣fessio & satis∣factio, non sunt partes poeniten∣tiae ut virtus est, sed ut Sa∣cramentum. Lomb.
• * 1.438

  Materia est quidd••m quod à Ministro ap∣plicatur Recipi∣enti, non autem actus ipsius recipientis. Hist. Concil. Trid. p. 284. Signum Sacramenti poeni∣tentiae est verbalis absolutio quam impendit Sacerdos. Res Sacramenti reconciliatio est verè poeni∣tentis & confitentis. Grop. de Sacr. Poen. p. 107. Antw. 1556.
• * 1.439

  Neque Scotus satis aptè locu∣tus. c. 16. Sect. deinde. Grop∣perus non satis cautè locutus. ib. Sect. Resp.
• * 1.440

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Damasc. de Orthodox. fide, l. 4. c. 6. pag. 110, 111. Graec. Veronae 1531.
• * 1.441

  Council of Lateran.
• * 1.442

  Nec libera Concilia quae sub Innocentio, Clemente, &c. nec quicquam definitum ab istis Quae sub, nisi quod ab illis Qui super, praefinitum esset. Tort. Torti. p. 209.
• * 1.443

  Venere tum multa quidem in consultationem nec dec••rni tamen quicquam apertè potuit. Platin. vit. Innocent. 3. p. 203.
• * 1.444

  Pisani & Ge∣nuenses mariti∣mo, & Cisalpini terrestri bello inter se certa∣bant. Platin. ib.
• * 1.445

  Omnis utriusque sexus fidelis, postquam ad annos discretionis pervenerit, omnia sua solus peccata confiteatur fideliter, salt••m s••mel in anno, proprio Sacerdoti, & injunctam sibi poe∣nitentiam studeat pro viribus adimplere, sus∣cipiens reverenter ad minus in Pascha Eucha∣ristiae Sacramentum, &c. alioquin & vivens ab ingressu ecclesiae arceatur, & moriens Chri∣stiana careat sepultura. Concil. Lateran. cap. 21.
• * 1.446

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Just. Mart. Resp. ad Orthod. Q 97. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Id. Dialog. cont. Tryphon. Judaeum.
• * 1.447

  Juris••o isui••is, instituere est vel arbores, vel vin••••s in aliquo loco p••••••••re, ut in conducto fundo, si ••onductor suâ ••perâ aliquid neces∣sariò vel utiliter auxerit vel aedificaverit, v••l instituerit. l. Dominus. Sec. in conduct. ff. loc. & conduct. vide Turneb. Advers. l. 2. c. 13.
• * 1.448

  1 Cor. 7.10, 12.
• * 1.449

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To. 6.250.

  Aliquid dicitur esse jure divino duobus mo∣dis; vel quòd institutum habet in sacris literis, id{que} vel ••xpresse, vel certa deductione erutum, vel ex mplum continuata ecclesiae p••axi omni s culo commendatum. Junius in Bellar. con∣trov. 7. cap. 10.
• * 1.450

  Confession of div ne insti∣tution, 1. Vir∣tate praecepti.
• * 1.451

  Numb. 5. Lev••t. 5.
• * 1.452

  Di••s ceremoni∣alis quies mora∣lis.
• * 1.453

  cultus à natura, modus à lege, virtus à gratia.
• * 1.454

  Conf••ssio m••ntalis quae fit Deo, est de dicta∣mine legis naturae adjutae quodammodo per fidem. Raymand. sum. tract. 4.
• * 1.455

  Jam donum Spiritus Sancti habet qui con∣fitetur & poenitet, quia non potest esse confes∣sio peccati, & compunctio in homine ex scipso. Aug. in Ps. 1.
• * 1.456

  Ex necessitate Consequentiae.
• * 1.457

  Ratione exempli.
• * 1.458

  Jus divinum laxè vel strictè sumptum hoc in S. literis invenitur, illud ex earum sive in∣stituto, sive exemplis, & analogia, recta ratio∣ne deducitur. Azorius Instit. Mor. part. 2. l. 1. c. 2.
• * 1.459

  Appellemus istam legem (si plac••t) tempo∣ralem, quae qu••mvis justa sit, commutari tamen per tempora justè potest. Aug. de. lib. arb. lib. 1. cap. 6.
• * 1.460

  Confessio peccatorum Sacerdoti fieri debet, non solùm ex traditione majorum, verùm etiam ex Evangelico testimonio, quod quidem est de necessitate Sacramenti: Secretam verò aut pub∣licam confessionem fi••ri, prudentiae est natura∣li relictum, quae dictat ut occulta occultè, & publica publicè jud centur. Canus, Relect. de, poen. p. 6.
• * 1.461

  Respondemus & dicimus, neutrum confite••∣di modum ••sse ex praecepto Christi necessarium, utrumque autem necessarium sub distinctione; liberum est ergo ecclesiae eligere illum, vel illum: cum autem etiam secretam voluerit esse con∣fessionem, ad publicam non tenemur. Vehe. tract. 6. de Sacr. Poen. c. 4.
• * 1.462

  Non versatur in quaestione, num utilis & salutaris sit consessio (nam Adversarii hoc ul∣trò donant) sed hoc in contentionem rapitur, An enumeratio delictorum in confessione sit de jure divino necessaria? M. Vehe ••••act, de se∣creto Confess. c. 1. Lypsiae, 1535.
• * 1.463

  Si quis negaverit confessionem Sacramenta∣lem vel institutam, vel ad salutem esse neces∣sariam jure divino, &c. Anathema sit. Con. Trid. cap. 5. can. 6.
• * 1.464

  Conati fuerunt multi Pontificii scriptores, in Germania praesertim, acerbitatem legis Pon∣tificiae de confessione variis pharmacis mitiga∣re; sed concilium sine misericordia durissimas conditiones Pontificiae confessionis renovat, con∣firmat, & stabilit. Chem. Exam. part. 2. p. 195.
• * 1.465

  Apud Patres extant exhortation••s ad confes∣sionem disciplinae gr••tiá.— Gratiani & Lombardi t mpore coeptum suit d sputari, An necessaria fuit confessio: Gratianus Iaectori liberum permittit Judicium; Longobardus ••inclinat ad necessitat m. Chemnit. ib. p. 198.
• * 1.466

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

  • Lom∣bard.
  • Gra∣tian.
• * 1.467

  Quibus authoritatibus, vel quibus rationum firm••ment••s utraque s n••••ntia innitatur, in medium brevit•••• exp••••••i••us. Cui autem poti∣ùs adhaerendum si••, L••••toris judicio reserva∣tu••; utraque en•••• fautores habet sapientes & religiosos vi••os. De Ioen. dist. 1. c. 89. Quamvis.
• * 1.468

  In his docti diversa sentire inveniuntur, quia super his varia, ac penè diversa tradidisse vi∣dentur Doctores. l. 4. d. 17. Sect. 1.
• * 1.469

  Dici pot st quòd sine confessione oris, & so∣lutione poenae exterioris, peccata delentur per con∣tritionem, & humilitatem cordis. — Quae dicta sunt de confessione, & Poenitentia, vel ad confessionem cordis, vel ad interiorem poenam referenda sunt, & ad cont••mn••ntes, vel neg∣ligentes referenda.
• * 1.470

  Oportet poenitentem (si tempus habeat) con∣fiteri; & tamen antequ••m sit confessio in ore, si votum sit in cord••, praestatur ei remissio.
• * 1.471

  Oportet Deo primùm, & deinde Sacerdoti offerri confessionem, n••c aliter posse pervenire ad ingressum Paradisi. Id. ib.
• * 1.472

  Medium necessarium ad reconciliationem post baptismum est confessio peccatorum omnium Sa∣cerdoti sacta. Lib. 3. de poenit. cap. 2.
• * 1.473

  Confession to a Priest not necessary in all cases, and to all persons, necessitate me∣dii.
• * 1.474

  Christus author Sacramentorum, à Sacra∣mentis suis non dependebat; & ideò non modò sine confessione, sed etiam sine Baptismo pecca∣ta interdum remittebat. Lib. 3. de poen. c. 17.
• * 1.475

  Non dicitur, Ore confessus fuerit, sed con∣versus ingemuerit; undè datur intelligi quòd etiam ore tacente veniam interdum consequi∣mur: hinc & Leprosi illi quibus Dominus praecepit, ut ostenderent se Sacerdotibus, in itinere antequam ad Sacerdotes venirent, mun∣dati sunt. Aug. apud Magistr. lib. 4. d. 17. Sect. 1.
• * 1.476

  Lazarus etiam non priùs de monumento edu∣ctus, & postea à Domino suscitatus, sed intùs suscitatus prodiit foras vivus, ut ostenderetur suscitatae animae praecedere confessionem. Lom∣bard.
• * 1.477

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. 6.5.
• * 1.478

  Confessio quòd sit nec••ssaria in actu, varii variis m••des os••••ndere ni••untur, sed plerique insufficienter; & q••id••m non potest ostendi suffi••ienter ex necessitate remissionis p cc••ti, qu••mvis remissio p••cca••i sit necessaria ad salu∣tem; tum quia ad remission m peccati est alius modus sussici••ns sine confessione in actu, sc. Contritio cordis, per quam peccatum remitti∣tur, priusquam Peccator Sacerdoti consit••atur, tum quia conf••ssio secundum probabiliorem opi∣nionem praeexigit remission••m peccati per con∣tritionem praeviam, & per hoc, nunquam per confession••m remittitur p••ccat••m, sed eam prae∣supponit. Biel. l. 4. d. 17. Qu. 1.
• * 1.479

  2. N••cessitas Fi∣nis; Ends pre∣scribed in po∣pish sh••••ft un∣necessary.
• * 1.480

  Ad quid confessio necessari••, cùm in con∣trition•• jam deletum sit peccatum? Resp. 1. per conf ssionem intelligit Sacerdos qualiter debeat judicare de crimine— 2. per eam pec∣cator fit humilior & cautior. Lomb. l. 4. dist. 17. Sect. ult.
• * 1.481

  Si funditùs atten ••••mus vi••tutem Conf ssio∣nis, ipsa non est instituta (s••ltem in actu) tanquam necessaria remissioni p••ccatorum, sed hanc praesupponit; s••d propter tria instit••ta est: 1. sc. ut Peccator innotescat Ecclesiae tanquam absolutus; 2. ut certa satisfactiō, per quam poena peccati tollitur, à Confessore impon••tur; 3. ut poenae pars virtute Sacramentalis absolu∣tionis remittatur. Gab. Biel. ib.
• * 1.482

  Non videtur necessarium, praesertim ubi consitens non indiget inf••••m••tione — poena quae hic non solvitur, solvetur in futuro; fi∣ent queque tales salvi, sed non nisi per ig••em. Gab. ib.
• * 1.483

  Plus eos S. P. Q. R. quàm parentibus ejus, quàm Diis ••mmortalibus debere, per quos obsidione miserrimâ liberati essent, regnum propè amissum recepissent. Tit. Livius lib. 45. Sect. 13.
• * 1.484

  3. Necessitas Praecepti.
• * 1.485

  Quod Cajetanus in Commentari∣is super hunc locum asserit, institutionem Sacramenti Poenitentiae indè haberi, non praeceptum, certissimè fallitur. Canus Relect. de Poenit. pag. 899.
• * 1.486

  Tout homme qui a perdula grace, est tenu & obliegé de droit divine de la recouvrer: attendu que pas commandment express, il est tenu d'aimer Dieu de tout son Cour, Diliges Do∣minum, &c. Or celui qui n'a point la grace, n'aime point son Dieu, & l'homme pecheur est privé de cete grace; il est donc tenu de la recouvrer, & il la recouvre en confessant ses pechez au Prestre. Pierre Bess. Ca••esme, Tom. 2. p. 723. A Paris. 1628.
• * 1.487

  Non potest qui∣spiam à pecca∣to justificari, nisi fuerit an∣tea conf••ss•••• peccatum. Ambr. lib. de Paradiso.
• * 1.488

  Sacramentum poenitentiae est via utilis, est tam n alia utilis, quare non probat istam esse praecisam ad illam recuperandam— nulla alia est via ità facilis, & certa; hic enim ni∣hil obstat, nisi ponere obicem ad gratiam; so∣lùm requiritur opus exterius cum amotione in∣t••rioris impedimenti, hoc est, habens volunta∣t••m suscipiendi Sacramentum Ecclesiae, & sine o••ice peccati mortalis actualiter sibi facto, reci∣pit non ex m••ritò, sed ex pacto divino effectum istius Sacramenti. Scotus li. 4. d. 14. Q. 4. Sect. Quantum ad tertium.
• * 1.489

  Si qua res est in Ecclesia Catholica quae gra∣vis ac difficilis videatur, sine dubitatione ulla Confessio est. Quid molestius, quid onerosius, quàm ut cogantur etiam viri Principes peccata sua omnia detegere, quamvis arcana, quam∣vis turpia, quamvis pudenda? & Sacerdotum judicio stare, & mulctam ab eis impositam subire? Bellar. lib. 3. de Poenit. c. 12.
• * 1.490

  Neque facilè crediderim Patres ipsos hanc usque adeò duram provinciam nobis imposuisse, nisi persuasissimum habuissent hanc exomologe∣sin ab Apostolis institutam, aut in ipsis Scri∣pturis dilucidè traditam fuisse, ceu rem cunctis peccatoribus apprimè necessariam. Roffens. contr. Luther. pag. 132. 2.
• * 1.491

  Saltabant interim quo pueri in Idolo suc∣censo igne cremabantur, percutientes tympana no pueri ejulatus audiretur. Paul. Phagius in Cald. Paraphras. in Levit.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.492

  Henry 2. apud Matth. Paris.
• * 1.493

  Matth. 23.3.
• * 1.494

  2 Thes. 2.11.
• * 1.495

  Joseph. Aco∣sta, hist. India∣rum. l. 5. c. 25.
• * 1.496

  2 Cor. 12.1.
• * 1.497

  Spec. exem∣plor. dist. 2. Sect. 10••.
• * 1.498

  Fortiter qui∣dem ut sibi vi∣d••batur locutus, sed misera••••li∣t••••. Beda.
• * 1.499

  Perambulati∣on of K••nt. pag. 235.
• * 1.500

  Spec. Exempl. d. 2. Sect. 100.
• * 1.501

  A quibusdam s••••tri••us vin∣c••••s, tra••us, cilicio sacco v••slitus.
• * 1.502

  No•• hominis ve••••••, sed to∣••••tr••••.
• * 1.503

  Sine qua ••ullus indulgent••am sortietur.
• * 1.504

  Colos. 2.14.
• * 1.505

  Quia habeo non nullos qui peccata quidem necdum confessi sunt, quocircà & illos ad con∣fessionem hoc exemplo provoco. Climac. Grad. 4. cap. 2.
• * 1.506

  Nulla priùs peccatorum confessione praecunte, gravissimas negligentiae suae poenas experti sunt,— feles & mures nigerrimi tanto nume∣ro támque horribiles noctu apparuerunt. Cop. Dialog. 2. pag. 297, 298.
• * 1.507

  Histor. & alia impressa ante Alcoran. p. 99.
• * 1.508

  Casaub. praefat. de libert. Eccle∣siae.

  Poenarum cele∣bres sub styge feriae. Prudent. Bellar. de purg. l. 2. c. 18. Sect. ad quin∣tum.
• * 1.509

  Reasons why Confession is not of absolute necessity in all cases, and over all persons.
• * 1.510

  Qui de fide majore, & timore meliore erant, quamvis nullo Sacrificii, aut libelli facinore constricti— apud Sacerdotes Dei dolenter & simpliciter confitentur, exomologesin con∣scientiae suae faciunt, animi sui pondus expo∣nunt, salutarem medelam parvis licet, & mo∣dicis vulneribus requirunt. Cypr. l. 2. de laps.
• * 1.511

  Multi verò au∣dientes vel ex∣probrant, vel irrid••nt, vel malè loquun∣tur. Chemnit.
• * 1.512

  Circumspice dilig••ntiùs cui d••beas consi∣teri peccatum tuum; proba priùs M••di∣c••m, — si i••t••ll••xerit, & praeviderit tal••m e••se languorem tuum, qui in conventu totius Eccl••siae expon•• debeat, & curari; ex quo fortass•• caet••••i aedificari poterunt, & tu ipse s••n•• s••n••••••, multa hoc deliberatione, & satis perito M••••ici illius consilio procurandum est. O••igen. hom. 2. in Ps. 37. tom. 1. p. 293.
• * 1.513

  Plerosque hoc opus, ut publicationem sui aut suffugere, aut de die in diem disserre, pudoris magìs memores quam salutis. Tert. de poenit. c. 10.
• * 1.514

  Ut secretò consit••rentur Sacerdoti, qui licèt crimen illud infacie Ecclesiae non proderet, in∣jungebat tamen delinquenti pul licam poeniten∣tiam, ut ipso sacto in genere coram Ecclesia confiteretur, & declaret se grave aliquid com∣misisse. Chemnit. ex Sozom n••in histor. Tri∣partit. l. 9. c. 35.
• * 1.515

  Illi, quos vid••tis ag••re poenitentiam, scelera sua com••••serant, aut adulteria, aut alia imm••n••a facta. Aug. l. 1. de symb. ad Catechum. c. 6.
• * 1.516

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Socrat. hist. l. 5. c. 19.
• * 1.517

  Episcopi hanc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Canoni adjecerunt, ut Presb••ter bonae conversationis, prudens, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad hoc ordinaretur, ut lapsi ad il∣lum accederent, ipsi confiterentur peccata. Chemnit. ex Sozomen. Exam. p. 192.
• * 1.518

  Declarat non licere per literas seu in∣ternuncium Confessario absenti peccata Sacra∣mentaliter confiteri, & ab eodem absolutio∣nem obtinere. Caracalla vit. Clem. 8. in Platinae supplem.
• * 1.519

  Ne de singulorum peccatorum genere libellis scripto professio recitetur, cúmque reatus suffi∣ciat conscientiarum solis sacerdot bus indicari confessione secretá. Quamvis enim plenitudo fidei videatur esse laudabilis; quae propter Dei timorem apud homines crubescere non veretur, tamen q••ia non omnium hujusmodi sunt pec∣cata, ut ea quae poenitentiam poscunt non time∣ant publicare; removeatur tam improbabilis consuetudo, ne multi à poenitentiae arceantur remediis, dum aut erubescunt, aut metuunt inimicis suis facta sua reserare, quibus possint legum constitutionibus percelli: sufficit ••••m illa Confessio, quae primùm Deo offertur, tunc etiam Sacerdoti, qui pro delictis Poenitenti∣um precator accedit; quòd tum demùm plu∣res ad poenitentiam poterunt provocari, si po∣puli auribus non publicetur Conscientia confi∣tentis. Leo Epist. 80. ad Episcopos Cam∣paniae, &c.
• * 1.520

  Ne q••is admi∣retur Tertulli∣anum de clan∣cularia ista ad∣missorum con∣fessione nihil lo∣quutum, quae quantùm conjicimus, nata est ex ista exomologesi per ultroneam hominum pietatem, ut occultorum peccatorum esset & exomologesis occulta; nec enim usquam praeceptam legimus. B. Rhenan. Arg. lib. de Poenit. pag. 11. edit. Franckerae. 1597.
• * 1.521

  Nectarius and his act for a∣bolishing of Confession.
• * 1.522

  Socrat. lib. 5. cap. 19. vide Sozom. lib. 7. c. 16.
• * 1.523

  Quamvis legatur abrogassè hanc consuetudi∣nem, hoc tamen non probat eam non esse juris divini; non enim omne quod fit, justè fit. M. Vehe. tract. 6. de Confess. c. 7.
• * 1.524

  Si Nectarius privatam con∣fessionem abro∣garit, & illo∣tis (quod dici∣tur) non tam manibus, quàm animis ad corpus Christi accipiendum ingerendi se quibuslibet aditum patefece∣rit, (quod ipsa fortè verba si generaliter accipias, prae se ferunt) is non minùs Ecclesiae nimiâ illâ licentiâ, quàm immodicá illâ suâ severitate incommodasset. Cop. dialog. 2. p. 294.
• * 1.525

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lib 7. c. 16.
• (a) 1.526

  Harpsfield suprà.
• * 1.527

  Ista revelat••o est contra jus naturae, & A∣postolicam re∣cu••••m. l. 3. de poen. c. 14.
• (b) 1.528

  Ibid.
• * 1.529

  A q••ibus omnibus ego veh••menter dissentio; ne•• adduci possim ut ex••stim••m legem ullam in Ecclesia fuisse unquam ejusmodi, quae peccata prof••rri publicè decreverit. D. Petav. ani∣madvers. in Epiphan. haer. 49. pag. 246.

  — commentum publicae confessionis ingeni∣osè ac sole••ter excogi••••runt, quia alium exi∣tum difficultatis expedire non possint. Ib.
• * 1.530

  Q••e autem es∣set functio Presb••teri n••n est omn••no cer∣tum. Bellar. sup. à.
• * 1.531

  Teta narratio•• clamat non au∣ricularem, sed publicam con∣f••ssionem à Ne∣ctario abroga∣tam. Bellar. ib.
• * 1.532

  Non ignoro Thomam Waldensem Tom. 2. c. 141. in ca sententia fuisse, ut ex••stimaret à Nectario confession••m simpliciter abrogatam fuisse— sed non facile id con••ederem, quòd Nectarii s••ntentiam Jo. Ch••ysostom. apertis∣simè tueatur. Bellar. suprà.
• * 1.533

  Nectarius antecessor D. Chrysostomi con∣f••ssionem secret••m de m••dio sustulerat, ut illo capite Sozomen. tradit: quamobrem Chry∣sostomus Nectario succedens, de confessione hac auriculari po••ulo verba facere noluit; quia enim nondum scandalum sedatum erat, quod in Ecclesia Constantinopolitana per occasio∣n••m secretae conf••ssionis fuit exortum. Can. Relect. de poenit. part. 5. pag. 897.
• * 1.534

  Oculatiùs locum illum hist. Trip. insp••xit Jo. Hessels, & ipse exi••••us Th••ologus, qui in sententi•• sua de ho•• Sozomeni loco Patribus Concilii Trid. ex••ibita, cruditè ex ipso con∣t xtu Sozomeni ost••ndit, à Nectario non au∣ricular••m cons••ssi••n m, s••d e us app••n••ic••m quandam, h••c. pu••licam illam ••••cca••orum reci∣tationem fuisse sublatam; quae si b••tà communi quodam Poenitentiari•• coram univ••rso populo, velu•• in The••t o quod••m. Nota in Ma g••ne
• * 1.535

  Licèt mixtim ibi sermo si••t de solemni & privata confessione, tamen cùm dicitur ele∣ctum esse Sacerdotem servan••em secretum, aper∣tè monstratur, hoc non ad publicam pertinere confessionem, s••d ad clanculariam. Vehe tract. de Conf. 6. c. 4.
• (a) 1.536

  Ut peccata p••bli••è recitarentur, al•• ut non recitarentur, ita vertit Christophors. s••quens Cassiodorum & Nicephorum. Vide∣sis D. Petav. animad. in Epiphan. p. 242.
• * 1.537

  At obj••ct••bit fortassè quispiam, quòd hoc de publi•••• confessione scriptum sit; Cui r••spond••∣mus, ad fieri non posse, cùm ipse Presbyter te∣ne••tur servare decretum (lege secretum;) nam quomodo secretum servare potuit, quod ••uit publica confessione decretum? sed dicet alius, quid ergo Sozomen. scripsit, vis••m antiquis Pontificibus ut in Theatro, &c. ob id nimirum ut confessuri nequaquam ad Pres∣byt••rum in privatis aedibus acced••rent, undè po∣tuerint offendicula oriri, & m••ximè feminis co••f••••s••••is— s••d publicitùs in Ecclesia; non t••men i•••• quòd illi publicè delict•• sua cu••∣ctis m••nif••st••••nt, sed uni Presbytero tantùm, a•••••• id clanculum.
• * 1.538

  Publici poenitentes non ad hunc Presb••t••¦rum, sed ad Episcopum accesserunt, e••i•••• sententia jejuniis, &c. — at illis qui Pr••••¦bytero privatim confitebantur, secundum u••¦uscuiusque culp••m, Presbyter ipse t••x•••••• mulctam. Roffens. contr. Luth. art. 8. p. 137. 1.
• * 1.539

  Presbyter iste solis publicis poenitentibus praepositus.
• * 1.540

  Nequaquam pro publicis criminibus intel∣ligi debeat, quae semper publicè vindicaban∣tur,— sed pro peccatis admissis duntaxat. Id. ib.
• * 1.541

  Publicam poeni∣tentiam sustu∣lit, non confes∣sionem. Petav. Doct. temp. lib. 13. part. 2. p. 755. Scio quibus∣dam visum fu∣isse totam hanc historiam esse confutatam à Socrate. B••llar∣suprà.
• * 1.542

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Socrat.
• * 1.543

  Confession put out of the Church by Nectarius. An. Dom. 390. Pe∣riod. Jul. 5103. utrius{que} Cycli

  • ☉. 7.
  • ☽. 11.

  Indict. 3.
• * 1.544

  Confession of no use in the Greek Church.
• * 1.545

  Quidam Deo solummodò peccata confite∣ri debere di∣cunt, ut Graeci. Grat. dist. 1. de Poenit. c. ult.
• * 1.546

  Videtur irrep∣sisse in textum ex margine, & marginalem annotationem imperiti alicujus fuisse, qui ex facto Nectarii collegit, sublatam omninò fuisse confessionem apud Graecos. Bellar. l. 3. de Poenit. c. 5.
• * 1.547

  Ivo decretal. part. 15. c. 155.
• * 1.548

  Glossa tale argumentum innuit pro sua opi∣nione, confessio non est necessaria apud Grae∣cos; esset autem necessaria, si praeceptum de ea esset authoritate Scripturae. Scotus.
• * 1.549

  Respondeo, posito quòd non sit apud eos talis consuetudo, multas alias laudabiles consuetu∣dines omiscrunt, quò ab Ecclesiae recesserunt; & itā istam non solùm laudabilem, sed & ne∣cessariam potuerunt omittere. 2. sed nec no∣tam quòd non confiteantur, nec hoc alicubi aliquis Doctor scribens contra eorum abusiones, exprimit. Scot. lib. 4. dist. 17.
• * 1.550

  Theodorus dicit Graecos existimare soli Deo esse confitenda peccata; quemadmodum itaque Baptismus non statim à passione Christi coepit esse medium necessarium omnibus ad salu∣tem, sed post sufficientem Evangelii & Ba∣ptismi evulgationem; ità & Confessionis Sa∣cramentum ex eo tempore coepit omnibus homi∣nibus esse necessarium, etiam de peccatis secretis, quo sufficienter promulgatum est. Quo sit ut Graeci ante plenam evulgationem, sine peccatorum confessione occultorum salvari potuerint Ca∣nus, Relect. de Poen. part. 5. p. 897.
• * 1.551

  Purchas Pil∣grim. part 3. pag. 38. Brierwood Enquiry. pag. 153.
• * 1.552

  Di lui si amo avisati che nega — la neces∣sita della conf. shone auriculare, & lo Spiegare in essa li peccati della mente, & che in loco di lei havesse introdotto una certa conf••ssion futta a Dio publicamente con parole generali. Tur∣kish Histor. p. 1500.
• * 1.553

  The necessity of Confession stated.
• * 1.554

  Qui legem hanc liberam facere contendunt eam penitus de Ecclesia tollere moliuntur; hac enim libertate creditâ, & receptâ, quis sibi obsecro hanc sarcinam imponat ultrò? etsi sar∣cina non sit, sed saluberrima animae languescen∣tis medicina. M. Vehe. Assert. sacr. Axiom, tr. 6. c. 1.
• * 1.555

  Abyssum ingre∣dior Quaestio∣num, nesciens, Deus scit, quà evasurus. Bern.
• * 1.556

  Necessarium triplex

  • 1 Stabile.
  • 2 Inviola∣bile.
  • 3 Incommu∣tabile.
• * 1.557

  Stabile ità necessarium est, quod non cuili∣b••t hominum illud mutare f••s sit, nisi solis Dis∣pensatoribus Myst••riorum Dei, i. e. Praepositis, authentici Canones, & Ecclesiastica instituta dignae authoritatis.
• * 1.558

  Non quia aliter vivere non liceret, sed quòd ità magis expediret, nec planè ad aliud quàm ad lucrum & custodiam charitatis.

  Quamdiu charitati militant, immobiliter fixa sunt.
• * 1.559

  Nonne justissimum esse liquet, ut quae pro charitate inventa fuerunt, pro charitate quoque, ubi expedire videtur, vel omittantur, vel in aliud fortè commodius demutentur? Bernard. tract. de Praecept. & Dispens.

  Ubi necessitas non est, nullo modo sanctorum Patrum instituta violantur. Leo apud Ber∣nard.
• * 1.560

  Vix mutabile esse constat, dum solis illud liceat mutare Praelatis; & hoc non nisi fideli & providâ dispensatione.
• * 1.561

  Inviolabile, non ab homine traditum, sed divinitùs promulgatum; Nisi à Deo qui tra∣didit, mutari omnino non patitur; Dominus tamen horum, quod voluit, & quando voluit, solvit.
• * 1.562

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Strom. lib. 1. pag. 275.
• * 1.563

  Aut eos peccasse fatendum est sicut homines, aut certè sicut Prophetas familiare Dei consili∣um accepisse.
• * 1.564

  Penè jam incommutabile, soli quippe Deo mutabile.
• * 1.565

  Quod divina ità constat, & aeternâ ratione firmatum, ut nulla ex causa possit vel ab ipso Deo aliquatenus immutari.— haec quippe talia sunt que nec liceat, nec expediat aliquan∣do non haberi.— omni tempore, omni per∣sonae mortem contempta, custodita salutem operantur.
• * 1.566

  Omninò incom∣mutabile.
• * 1.567

  Certum est potuisse Deum sine ullis Sacra∣mentis homines justificare, neque de hoc ulla controversia est. Bellar. de Sacram. in gene∣re, l. 1. c. 22. Sect. Sit igitur.
• * 1.568

  Neces∣sitas

  • Prae∣cepti.
  • Me∣dii.
• * 1.569

  Josh. 6.18.
• * 1.570

  Necessitas conditionalis, seu necessitas con∣sequentiae, non est absoluta, nec competit sub∣jecto 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, lic èt absolutè, & secundum se est liberum con∣tingens. Alvarez de Au••il. l. 3. Disp. 22. n. 40.
• * 1.571

  Omn••a sua solus peccata consiteatur fideliter, saltem semel in anno, proprio Sacerdoti. Conc. Lat. sub Innocent. 3. can. 21.
• * 1.572

  Ad oris confessionem pertinet, ut peccator omnia peccata quorum memoriam habeat, suo Sacerdoti consit••atur integraliter, &c. Con∣cil. Florent. in doctrin. de Sacram.
• * 1.573

  Oportere à Poenitentibus omnia peccata mor∣talia, quorum post diligentem sui discussionem, conscientiam habent, in confessione recenseri, etiamsi occultissima illa sint, & tantùm adver∣sus duo ultima Decalogi praecepta commissa; Quae nonnunquam animum gravius sauciant, & periculosiora sunt iis quae in manifesto ad∣mittuntur— omnia quae memoriae occurrunt peccata confiteri student. Qui secùs faciunt, & scienter aliqua retinent, nihil divinae bo∣nitati per Sacerdotem remittendum proponunt.
• * 1.574

  Colligitur praetereà etiam circumstantias eas in confessione explicandas esse, quae speciem pec∣cati mutant. Conc. Trid. Sess. 14. c. 5.
• * 1.575

  Mortifera peccata singula enumeranda sunt; quamvis etiam occultissimè lateant, ut ejus generis sint, quae duobus tantùm extremis de∣calogi capitibus interdicuntur; Saepè enim evenit, ut ea graviùs animum vulnerent, quàm illa quae apertè & palà peccare homines so∣lent. Catech. Rom. pag. 157.
• * 1.576

  Neque solùm peccata gravia narrando ex∣plicare oportet, verùm etiam illa quae unum∣quod{que} peccatum circumstant, prav tatem val∣dè augent, vel minuunt. Quaedam enim cir∣cumstantiae adeò graves sunt, ut peccati morti∣feri ratio exillis totum constet. p. 157. 2.
• * 1.577

  Si quis deditâ operâ alia quidem ex iis quae explicari debeant praetermittat, alia verò tan∣tummodò confiteat••r; non solùm ex ea confes∣sione is commodum nullum consequatur, sed etiam scelere novo se obstringat. Catech. ad Paroch. Pii V. jussu edit. Paris. 1567.
• * 1.578

  Circumstantiae sunt in duplici differentia; aliae minuentes, aliae verò aggravantes: rursum vel mutant speciem; ut furtum in loco sacro; vel non, ut furtum 100. aureorum; idem in specie ac furtum 10. aureorum. Canus.
• * 1.579

  1. Circumstantia quae ità minuit peccatum, ut ex mortali faciat veniale, debeat omninò explicari.

  2. Si circumstantiae minuant peccati maliti∣am, intra tamen latitudinem peccati mortalis, non est necessarium illas confiteri.

  3. Circumstantiae mutantes speciem, & ex nova specie, novam peccato mortalem malitiam adjicientes, sunt omninò explicandae; ut stu∣prum cum virgine Deo sacra. Can. Rel. de Poen. part. 6. p. 906.
• * 1.580

  Si sancti vel minimum mortale quod m••nti occurrisset, tempore confessionis sponte subti∣••u••ssent, ausim dicere nec sanctos eos esse, nec justificatos; immò si quam antè justitiam ha∣buissent, jam propter hypocrisin penitùs ami∣serunt. Roffens. Contr. Luther. art. 8.
• * 1.581

  Ista est Carnificina cruentissima quâ hacte∣nus tot miseras conscientias torserunt omnium & singulorum p••ccatorum discussionibus & confessionibus, cùm pro se non iota habeant ul∣lius Scripturae, tyrannide propriâ haec oncra importabilia hominibus imponentes. Luther. art. 9.
• * 1.582

  Summa est, Confessionem auricularem per mul∣tiplices Pontificiorum abusus saepe factam jam esse ex necessitate, & circumstantiarum per∣plexitate conscientiarum Carnificinam: ex formulis interrogationum illecebram & leno∣cinium voluptatis: ex istac lege non prodendi futura peccata proditionum flagitiosarum latebram at{que} sigillum. Reverend. Episc. Dunelm. in Caus. Regia, cap. 7. Sect. 2.
• * 1.583

  Bishop Ush••r's. Answer ••o the Jesuites chal∣lenge, p. 124.
• * 1.584

  Quod subjiciunt Augustanae conf••ssionis Authores, enumerationem omnium delictorum non esse necessariam, quadam ex parte rectè hab••t, v••z. si intelligatur de ignotis, & non occurrentibus peccatis; item si intelligatur de nimis anx••a inquisitione omnium circumstan∣trarum, quae in multis conscientiae carnifici∣nam gignit, quam nemo moderatus approbat: Verùm si referatur ad eam enum••rationem pec∣catorum, quâ graviora omnia peccata diligen∣ter expenduntur, & tanquam spiritualia vul∣nero spirituali Medico revelantur, de ea quo{que} retinenda dubitandum non est. Cassand. Con∣sult. art. 11. Lugd. 1612.
• * 1.585

  Quam confes∣sionem saluber∣rimam esse ne∣mo possit infi∣cia••i, si morositatem, & scrupulositatem nimiam amputes. B. Rhen. prefat. ad Tert. lib. de Poenit.
• * 1.586

  1. Enumeration of all sins before the Priest, a bur∣den importable, and besides Gods word.
• * 1.587

  Si res haec fuisset ab hoc Pontifice nuper in∣venta, potuisses illam & multò quidem incul∣patiùs, ejus imputasse tyrannidi; verùm cùm à vetustissimis, & eisdem eruditissimis, at{que} sanctissim's authoribus, nec sine Scriptura∣rum testimoniis apertissimè traditum sit, fru∣strà tyrannidem ejus accusas. pag. 146.
• * 1.588

  Testimonia Conciliorum quae adferemus, etiamsi non apertè contineant confessionem esse juris divini, cont••nent tamen antiquam con∣suetudinem, & saepè etiam indicant necessita∣tem confitendi Sacerdoti. Bell. l. 3. de Poen. cap. 5.
• * 1.589

  Tametsi Patres (quos citat Chemnitius) non dicant disertis verbis confessionem omnium peccatorum necessariam esse jure divino; ta∣men neque disertis verbis dicunt confessionem omnium peccatorum non esse necessariam jure divino. Id. ib. cap. 11.
• * 1.590

  Conclusionem Mathematicâ demonstratione planè exploratam haberi non posse, afferuntur argumenta quae probant consentanum esse, ità fieri oportere. Canus Relect. de poen. part. 6. pag. 902.
• * 1.591

  2. Enumeration of every sin a matter of im∣possibility. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. hom. 19.3.
• * 1.592

  Bishop Mon∣tagu appeal, pag. 301.
• * 1.593

  Aquinas & Scotus homines nimiùm arguti, confessionem ••odiè talem reddiderunt, ut Jo∣an. Geillerius, gravis & Sanctus Theologus, apud suos saepe testatus sit, ut secundum illo∣rum d••uteroseis, impossibile est consiteri. Arg. in Tert. de Poenit.
• * 1.594

  Ignari & importuni Medici conscientiis hominum quas extricare & levare debeant, laqueos injiciunt. Cassand. Con. art. 11.
• * 1.595

  Non oportere eos qui saepe peccant ad Mathe∣maticos numeros peccatorum multitudinem ex∣actè redigere, difficilis sanè propositio sed vera; quia vix possibile est iis qui semel in anno con∣sitentur, certum numerum peccatorum recen∣sere. Canus suprà.
• * 1.596

  Psal. 19.12. Psal. 38.5.
• * 1.597

  Nimirum intel∣ligebat quanta esset peccato∣rū nostrorum abyssus; qu••m multae scelerum facies, quot capita serret, & quàm longam caudam traheret haec Hydra. Calvin. Institut. l. 3. c. 4. Sect. 16.
• * 1.598

  Ea solùm quae post diligentem excussionem memoriae occurrunt. Bellar. de Poen. l. 3. cap. 16.
• * 1.599

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Strom. 1. p. 217. lin. 11.
• * 1.600

  3. Obligation of confessing sins all and singu∣lar, a point of desperation.
• * 1.601

  Usque ad cir∣cumstant ••arum minutias.
• * 1.602

  Haerebam inter Saxum & sacrum, nec alius tandem exitus reperiebatur quàm desperatio. Calv. instit. l. 3. c. 4. Sect. 17.
• * 1.603

  Diligentem ex∣cussionem vo∣cant, quam in rebus graviori∣bus ordinariè homines adhi∣bere solent. Bellar. l. 3. de Poenit. c. 16.
• * 1.604

  Ver ille magno rerum usu praeditus— à Carthusianis, & Franciscanis intervischa∣tur, ab his discebat quibus tormentis quorun∣dam piae meates affligerentur ob confessionem, cui satisfacere (ut ipsis videbatur) nequirent; similes querelas ad eum deferebaat sanctimoni∣ales; proindè motus fuerat ut libellum ederet in lingua Germanica, cui titul••m fecit VON DEM BEICHTUNAH, hoc est, de morho Confessionis, quo negabant esse tristior••m qui eo tenebantur: E••at Carthusianus quidam, qui propter confession••m, quae ei semper ob inex∣plicabilem c rcumstantiarum vim imperfecta videbatur, sed ipse perfectissimam esse frustrà con∣tendebat, huc miseriarum venerat, ut omnem salutem desponderet, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cogita∣ret; hujusmodi homines illi libuit eo lib••llo consolari. B. Rhenan. praef. ad Tert. l. de. Poenit.
• (a) 1.605

  We call them Nuns being for the most part Nonariae; of whom the Poet — Mul∣tùm gaudere paratus, Si Cynico ba••bam petulans Nonaria vellat. Pers. Sat.
• * 1.606

  Ipse Aquinas circumstantiarum torturas sensisse videtur, & arbitrabatur candido Chri∣sti lectori conformatiorem esse confessionem, quae tranquillo animo sine circumstantiis, bonâ fide sacta est, quàm quae his sit animo scrupulo∣so, & inquieto. Navar. Tom. 1. p. 501.
• * 1.607

  Non di••••licet conf••ssio, sed morositas ista & anxi••tas quorun••••m, quam docent aliquae r••c••nti∣orum Summul••e, quae justius ali∣bi locum habeant quam in B••bliothecis, hoc ••st, nimirum artem tradere, & methodum alicujus r••i quam ips•• non probè calleas.— bonae m ntes non sunt d••••ito solatio destitu••ndae, ne tyrannis, & Carnificina conscien••iarum inval••sat, haud ••••ulò minùs nocitura, quàm dissolutio; adeò modum ubi{que} servari praestat. B. Rhenan. sup••à.
• * 1.608

  Quaecunque objiciuntur contra enumeratio∣n••m peccatorum quae sit homini, ead••m objici possint contra enumerationem peccatorum in confessione quae fit Deo; si illa enumeratio est impossibilis, & haec est impossibilis; si illa est crudelis Carnificina, & haec crudelis Carnifi∣cina. Bellar. l. 3. de Poen. c. 16.
• * 1.609

  Luke 18.
• * 1.610

  Psal. 50.21.
• * 1.611

  Utiliores lacrim••rum pre••es sunt, qu••n•• sermonum, quia sermo in pr••cando fortè fallit, lacrima omnino non sallit. S••rmo interdum non totum profert negotium, lacrim•• semper to∣tum prodit affectum. Ambros. Serm. 46. de Poenit. Petri.
• * 1.612

  En la Religion Chrestianne il y avoit trois choses sort difficiles à pratiquer, c'est a scavoir, passer toute sa vie sans comm••ttre aucun peche veniel; aimer ses enemis de cour, & d'affe∣ction; & confesser tous ses pech••za un hom∣me. P. Bess. Caresme. Tom. 2. pag. 713.
• * 1.613

  No urgent ne∣cessity to the rehearsal of all sins in con∣fession.
• * 1.614

  In sacris literis nusquam occurrit necessitas haec nobis imposita sub aeternae mortis poena, ut abditissima quae adm••simus peccata Sacerdoti nota faciamus; nam si v••l cogitatiunculam in∣justam celaveris, ilicet, oleum cum opera p••r∣didisti. Jacob. Rex Medit. in Orat. Dom. pag. 61.
• * 1.615

  Remissio p••cca∣torum impendi potest sinc prae∣via illa conf••s∣sion•• speciali. — ac proinde etiā nudam & apertam p••ccatorum conf••ssionem ad act••on••m poeni••••ntiae, quam satisfactionem voca∣mus, exigendam, Quae (particularis confessio) satisfact••onis magna pars est, & sine qua act••o poenitentiae rectè praescribi non potest. Jansen. Concord. cap. 147. pag. 298. Mogun∣rin. 1624.
• * 1.616

  Confessor institutus est loco Dei ad compen∣sandas injurias contra Deum sactas, & tax∣andas poenas pro ossensis debitas. Can. Relect. de Poen. part. 6.
• * 1.617

  N••mo pauper est qui Deo debet, nisi qui se∣ipsum paup••••em secerit; etsi non habet q••od vendat, hab••t quod solvat; Oratio, l••crimae, jejunia, debitoris boni census est. — non enim pecuniam Deus, sed fidem quaerit. Ambros.
• * 1.618

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cle∣mens Rom. Epist. 2. ad Corinth.
• * 1.619

  Haec notitia sufficit Confes∣sori, ut finem confessionis praestet, sive consilium, sive remedium, seu vindictam salutarem. Canus, Relect. de Poenit. part. 6. pag. 905.
• * 1.620

  Non tenetur quis omnens operam quam potest dare, ut omn••a peccata quae fecerit in memoria conservet, ut postea tempore consessionis nullum intermittatur.
• * 1.621

  Ne Christi jugum insuave, immò ad••ò im∣portaibile hominibus redde••etur; ne Germani meritò possi••t objecere Doctores Scholasticos conf••ssionem hodiè tal••m reddi••isse, ut juxta illorum haetherosin impossibile sit confiteri.
• * 1.622

  Quid cum Rusticis agemus? nihil aliud quàm eos obligare, ut non sem••l modò, verum etiam centies in anno confiteantur.
• * 1.623

  Non ergò debet Consessor v••xare Poenitentes, punctìm interrogando de numero, per anxiam, & pueril••m superstitionem, faciens eos v l m••ntiri, v••l ce••tè f••lsum dicere. Canus sup••à.
• * 1.624

  The process in examining of particular sins obscene.
• * 1.625

  Subti••ulo, In∣ter••ogationes in Confessio∣ne.
• * 1.626

  Interr••ga si stetit naturaliter in vase debito, si cum tali quaesivit vit••re gen••rationem, si habuit pollutionem dormiendo, &c. de quibus leg••t qui plura cupit Summulas. Nos hac à scabie tenem••sungues.
• * 1.627

  Sir Rob. Heath at Earl of Ca∣stl••havens at∣tainder. April, 25. 1631.
• * 1.628

  Qui saepissimè peccant mortaliter d••lectando se de hujusmodi interrogationibus, & propter delectationem saciendo eas. Sum. Argel. tit. Interrog. in Confess.
• * 1.629

  Formulas confessionum, quibus sancti illi Pneumat•••••• c••rca p••ccatorum diff••rentias ob∣scoena quaedam, & impudica exquirunt, quae sin•• Interr••g••ti (cujus auribus inauditae tur∣pitudines, & lasciviae instillantur) rubore, & Interrog••ntis inhon••sti appetitus titillatio∣n•• vix ull••s v••rb••••, aut ne vix qu••dem ••nun∣ciari po••••nt. P••nt. Tyard. Episc. Cabilon. de fratribus Jesu, pag. 35.
• * 1.630

  Nec eos quid••m probo qui im∣prudenter in∣terrogando Poe∣nitentibus scan∣dalū in••iciunt, atque adeò co•• peccare docent: Qua in re con∣fidenter etiam reprobo summ••s istas Conf••ssionem inte••rog••tionibus plenas, quae idiomate vulgari non solùm eduntur, sed passim etiam mu••••erculis, & Idiotis conferuntur, ut indè discant non Confitendi, sed (ut ego s••ntio) peccandi r••tion••m, & normam. Can. Relect. de Poen. part. 6. pag. 908.
• * 1.631

  Of

  • Venial sins.
  • Reserv••d cases.
• * 1.632

  V••nialia quamvis rectè, & utiliter in Con∣fessione dicantur, taceri tam••n citra culpam, multisque aliis remediis expiari possint. Con∣cil. Trid. c. 5.
• * 1.633

  Patribus nostris visu•• est ut atroci••ra quae∣dam, & graviora crimina non à quibusvis, sed à summis d••ntax••t Sacerdotibus absolve∣rentur. Conc. Trid. de casuum reservatione, cap. 7.
• * 1.634

  Venialia ex na∣tura & ratione peccati, quae non sunt contraria charitati Dei & proximi. Bel∣lar. l. 1. de a∣miss. gratiae, cap. 3.
• * 1.635

  Doctor Field of the Church, Book 3. c. 32.
• * 1.636

  Bellar. l. 1. 1. de Amiss. grat. c. 2.
• * 1.637

  Pour un clou on p••rd un fer, & pour un fe•• un cheval, & pour un cheval un Ch••vali••r.
• * 1.638

  Quòd peccatum veniale solùm ex Dei mise∣ricordia venial•• sit, in hoc locum sentio. Rof∣fens. contr. Lath. art. 32. p. 317.
• * 1.639

  Rom non esse perspicuae veritatis; à nullo Patrum mentionem ejus factam; immò Du∣randum, Gersoneni, & Cajetanum magni nominis viros affirmare, non peccata, sed cen∣suras modò Pontificis judicio reservatas.— Colonienses Theologi affirmantes nemin••m ex antiquis Scriptoribus reservationis m••mi∣nisse, nisi in casu publicorum peccatorum. — certè haereticos eos accusare tanqu••m pecunia∣rum aucupes. Hist. Concil. Trid. l. 4. p. 283.
• * 1.640

  Auricular's C••ns••ssi•• prout in Eccl••sia Rom. usurpatur, ni••••l s••rè ••st ••l u•• q••••m ••••••••cul••m ad homin••m s••creta, & arcana ••x••is••••nda, artificiosè contextam; Quod quid••m non sit ut aegrès M••d••cina, vul•• ratis c••nsci••ntiis opo∣b••ls••••••••, contritis sol••tium solidum adhiberi poss••t, 〈◊〉〈◊〉 ut au••um, & arg••ntum in lè con∣fl••n••u••, om••ia•• ad ipso••um luc••um convertantur. Mason. de Minister. Anglic. lib. 5. c. 12.
• * 1.641

  Ad quamlibet expressionem unius p••••cati Buho exibat de ore ejus.

  Illi Bubones cum uno alio majo∣ris & eno••mio∣ris formae tur∣m••t••m ingr••ss•• sunt in os m••li∣cris & ventrem.
• * 1.642

  Spec. ex••m∣plor. d. 9. Sect. 31. Quo libro miraculorum monstra saepiùs quàm vera mi∣racula legas. Can. loc. The∣ol. l. 11. c. 6. pag. 540. Dist. 3. Sect. 46. De omnibus p••ccatis quae modò protuli, et quae non pro∣tuli, culpabilem m•• fateor co••am Deo & vobis.
• * 1.643

  Coram ipsius altari vel ima∣gine.
• * 1.644

  Constituit in S. ecclesia nomi∣nem sine confes∣sione salvari posse.
• * 1.645

  Clotharius ad Sepulcrum Sancti Martini cunctas actiones quas fortassè negligenter ege∣rat, replicans, & orans cum grandi gemitu ut pro suis culpis B. Confessor Domini miseri∣cordiam exoraret. Hist. lib. 4. Sect. 21.
• * 1.646

  Ecclesiae Christi vehementer incommodant, qui res Divorum praeclarè g••stas non se putant egregi è expositur••s, nisi eas fictis & rev••lati∣onibus & miraculis adornarit. Canus loc. Theol. lib. 11. c. 6. p. 537.
• * 1.647

  Interrogatio sacienda infirmo in extremis constituto, ab Anselmo praescripta; Infir∣mus languens in extremis debet sic interrogari, & sic respo••dere. Frater, laetaris quò•• in side Christi ••a m••ria••is? Respondent, etiam. Fa∣teris te non 〈◊〉〈◊〉 bene vixisse sicut debuissi? R••sp. Etiam. Fateris te tam m••lè vixisse, ut me••it••s tuis aeterna poena d••be••tur? F••sp. Etiam Paenit••t t••? R sp. Etiam. Habes vo∣lunt••tem ••me•• ••on••i te, si sp••tium haberes vi∣vendi? Resp. Etiam. Credis quòd Jesus Christ••s silius D•••• n••tus s••nt ex Maria Vir∣gine gloriosa? R sp. Etiam. Cred••s quod Jesus Ch••••stus filius D••i pro te mortuus suit? R sp. Credo. Agis ei gratias propter ist•• b••n••ficia? R sp. Eti••m. Credis te non posse nisi p••r••••es mortem salvari? R sp. Etiam. — Quo expleto dic••t infirmus ter, In manus tu••s commendo Spiritum meum, & Clero in idipsum respondente, s••curus moritur. Edit. ad finem opuscu∣li. Epis. Roffens. de fide & misericordi•• Dei à Georg. Cassandro.
• * 1.648

  Erubescentes peccata sua sacerdotibus consi∣teri, quoddam occasionis ingenium inv••nerunt, dicentes sibi sufficere, ut soli Deo peccata sua confiteantur, si tamen ab ipsis peccatis in reli∣quo cessent. Haymo Dominic 14. post. Pente∣cost. pag. 401.
• * 1.649

  Sed & hoc e∣mendatione in∣digere perspexi∣mus, Quòd qui∣dam dum confi∣tentur peccata sua, non plenè id faciunt.
• * 1.650

  Quidam solummodò Deo consiteri debere dicunt peccata, quidam verò Sacerdotibus con∣••••enda esse p••rce••sent: Quod utrum{que}, non sine magno fructu intra Sanctam fit ecclesiam, ita duntaxat ut, & Deo qui remissor est peccato∣rum consite••mur peccata nostra, & cum Da∣vid dicamus, Delictum meum cognitum tibi feci, & in justitiam meam non abscondi; Dixi confi••ebor, &c. & secundum institutionem Apostoli, Confiteamur alterutrum peccata nostra, &c. Consessi•• itaque q••ae sit Deo, pur∣gat peccata; ea verò quae Sacerdoti fit, docet qualiter ipsa purge••••ur peccata; Deus nam{que} salutis & sanitatis author & la••gitor ple∣rumque hanc praeb••t suae pot••ntiae invisibili ad∣ministratione, plerumque Medicorum operat••∣one. Conc. Cab••l. 2. c. 32, 33.
• * 1.651

  The condition of those sins as ought to be confessed to the Priest.
• * 1.652

  Nullum Dominus eorum quibus haec corporalia beneficia praestitit, invenitur misisse ad Sacer∣dotes, nisi Leprosos; quia Sacerdotium Ju∣daeorum figura erat Sacerdotii futuri regalis quod est in Ecclesia.— Quisquis haereticâ pravitate, vel superstitione gentili, vel Ju∣daicâ persidiâ, vel etiam Schismate fraterno, quasi vario colore per Christi gratiam caruerit, necesse est ad Ecclesiam veniat, colorémque si∣dei verum quem acceperit, ostendat; caetera verò vitia tanquam valetudines, & quasi membrorum animae, atque sensuum, per semei∣ipsum interiùs in conscientia, & int••ll••ctu Dominus sanat, & corrigit. Bed. hom. de 10. Lepros.
• * 1.653

  Quotidianal viáque peccata alterutrum coaequalibus confiteamur.— portò g••avioris leprae immunditiam. Sacerdoti p••nd••mus. Bed. in Jac. 5.
• (a) 1.654

  Ubi nec po∣stulationis ibi aequè nec remis∣sionis. Tert. de Pud. c. 1.
• * 1.655

  Pontif••••x scilicet Maximus, Episcopus Epi∣scoporum dicit, ego & Moe••••••ae & fornicatio∣nis delicta poen••ientiâ funct••s demeto: O edi∣ct m••••u•• no•• poterit asc••ivi, bonum sactum! De Pudic. c. 5.
• * 1.656

  Sunt ista Ironic••, Pontisex M. Christus. puta, edictum istud promalgaverit. Notae Fr. Jun. ad Tert. de pud. pag. 298.

  Vixit

  • ...Tertullian.
  • ...Zeph••rin.

  Anno 198.
• * 1.657

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. Eccl. hist. l. 6 c. 36.
• * 1.658

  Capitalia dicebantur, non ut nos intelligere vulgò solemus, quaecunque Dei nos gratia, & spiritualibus charitatis ornamentis spoliant, sed quae cùm graviora caeteris essent, tum Canoni∣bus, & Synodorum decretis nominatim expressa, quibus poenae à Canonibus singillatim proposi∣tae — alia verò leviora, de quibus nulla extat in conciliorum decretis mentio. D. Pe∣tav. animadvers. ad Epiphan. haer. 49. pag. 238.
• * 1.659

  Absit ut quoties peccatum fuit, toties excom∣municationis s••ntentiam exhib••ndam esse, aut publicum r••sipiscenti••e testimon••••m à singulis personis efflagitari— Q••••m enim ••••••lt••, nobis solis consciis, in dies, & horas admi••ti∣mus, quae privata coram Deo confessione, ad∣junctis precibus condonantur? Quorsùm eti∣am erant quotidianae preces cum Sacrificiis matutinis, & vespertinis inst••tutae sub lege? Quorsùm nunc quoque sacros conventus à rea∣tus nostri confessione auspicamur, nisi ut quo∣tidiana peccata absque ulla alia cognitione no∣bis condonentur? de solis igitur, & graviori∣bus peccatis, & cum offendiculo Ecclesiae con∣junctis, publicae satisfactiones intelligendae sunt. Beza de Presbyt. & excom. pag. 42. edit. Genev. 1590.
• * 1.660

  Bed. in Jac. 5. Bernard. hom. 16. in Cantic. Calvin. Instit. p. 339.
• * 1.661

  Rubrick at the Communion. Bishop Mor∣ton Appeal. lib. 2. cap. 14. Bishop Mon∣tagu Appeal. pag. 299.
• * 1.662

  Condolere norimus peccantes affectu intimo— Quotiescunque alicujus lapsi peccatum expo∣nitur, compatiar; nec supe••bè increpem, sed lugeam, & defleam. Ambr. l. 2. de poen. cap. 11.
• * 1.663

  Vox Turturis, vox gementis. Bern.
• * 1.664

  Act. 9.
• * 1.665

  2 Sam. 6.21, 22.
• * 1.666

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heb. 12.1.
• * 1.667

  Nemo potest be∣nè agere poeni∣tentiam, nisi qui speraverit indulgentiam. Ambros.
• * 1.668

  Cujacius.
• * 1.669

  Exod. 2.14.
• * 1.670

  Numb. 16.3.
• * 1.671

  Matth. 12.••4.
• * 1.672

  Of the Power of the keys. Matth. 16.19.
• * 1.673

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in Matth. 16. Tom. 2. pag. 344.
• * 1.674

  Keys.
• * 1.675

  Luke 4.18.
• * 1.676

  Esay 22.22.
• * 1.677

  Revel. 3.7.
• * 1.678

  Discrimon est, quod illud videtur inferioris Ministri puta 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, idque tantùm in familia Davidis; hoc supremi Gubernatoris, atque quidem totius r••gni. Brightman. Apo∣calyps. cap. 3. 7.
• * 1.679

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aben Ezra, Thesaurarius super domum regalem. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Cor. 4 1. 1. Clavis authoritatis solius Dei. 2. Clavis excellentiae solius Christi.
• * 1.680

  Acts 12.7.
• * 1.681

  Heb. 10.19. Sanguis Christi clavis Paradisi. Tert.
• * 1.682

  3. Clavis Mini∣sterii.
• * 1.683

  Ecce quia per Spiritum Sanctum peccata dò∣nantur, homines autem in remission••m pecca∣torum Ministerium suum exhibent, non jus ali∣cujus pot••statis exercent; neque enim in suo, sed in Patris & Filti, & Spiritus Sancti pec∣cata dimittuntur, isti rogant, divinitas donat, humanum enim obsequium, sed Munisicentia supernae est potestatis. Ambr. l. 3. de Spir. S. cap. 19.
• * 1.684

  Authoritas judiciaria sententiandi coelum huic aperiendum vel apertum esse, tripliciter intelligitur, 1. Authoritas simpliciter prin∣cipalis, solius Dei, 2. Non Principalis, sed praecellens, solius Christi, quantùm ad du∣plicem praeeminentiam, 1. unam quidem in universalitate causarum judicandarum; 2. a∣liam in firmitate sententiae definitivae; & u∣tra{que} praeeminentia pot••st convenire illi, qui om∣nia merita, & demerita novit, quae sunt causae, propter quas coelū est aperiendū, vel claudendū; habet etiā voluntatē insepara••iliter conformem justitiae divinae: propter primū potest in omni∣bus causis sententiare, quia omnes novit; propter secundum potest ejus sententia simpliciter esse firma, & irrevocabilis, qui•• semper justa,— Non potest haec Clavis esse in ecclesia Militante, q••ia nullus in ecclesia novit omnes causas ju∣diciarias, nec habet voluntatem immutabiliter justam. 3. Particularis quantùm ad causas cognoscendas, & infirma quantum ad s••nten∣tiam se••••••am, puta quia ipsa fit aliquando revocabilis, si qu••ndo p••••eter legem divinam judical, po••••st ergò esse in eccl••sia una clavis co••••um aperi••nd••, sc. autori••••s s••ntentiandi par••icul••••it••r, & non irrevocab••liter coe∣lum ess•• ••pe••tum. Sc••t l. 4. dist. 19. Sect. Haec secunda.
• * 1.685

  Clavis triplex, 1. Authoritatis, & istam habet solus D••us, qui solus dimittit peccata autho∣ritativè. 2. Ex∣cellentiae, q••ā solus homo Chri∣stus hab••t, in qu••ntum ••ss∣ctū Sacram••••∣t••rum pot••st ••••re si•••• Sa••ramentis. 3. Cl••vis Ministerii, & ist••m clavem habent Sacerdot••s, per quam ligant & s••••••••nt. Raymond. sum. tract. 4. de Poenit.
• * 1.686

  2 Cor. 4.7.
• * 1.687

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theophil. Com. in 1 Cor. 4.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.688

  Ignem veni mittere in ter∣ram. Luke 12.
• * 1.689

  Est potestas intromittendi & excludendi; Qui enim clavem alicujus domus habet, qu••m vult intromittit, & quem vult, ab ingressu domûs rep••llit. Zegedin. loc. com. pag. 161.
• * 1.690

  Clavis dicitur potestas judicandi in foro ani∣mae, non corporum, & haec pot••stas judican∣di integratur ex duobus, sc. ex pot••state dis∣ce••nendi in causae examin••t••one, & defini∣endi in causae terminatione per sententiam con∣d••mnatoriam, vel absolutoriam: prima pote∣stas app••llatu•• Scientia, secunda potentia. Linwood de potest eccles. cap. Seculi Prin i∣pes, ve••b. Clave potestatis.

  Dicuntur claves pluraliter propter plures Clavis effectus. Januensis.
• * 1.691

  Duplex Eccl••siae sorus, unus secretissimus, in quo id••m est accusator & Reus: alius fo∣rus publicus quia Ecclesia habet authoritatem corrigendi delicta publica, ibi etiam requiritur duplex authoritas, quia ad quodlib t jud••c••um requiritur cognitio in causa ill••, & sen••en∣tia, istae autem authoritates pertinentes ad fo∣rum publicum dici possint Claves. Scotus lib. 4. dist. 19.
• * 1.692

  Judicium in foro animae, seu poenitentiae, praesupponit ipsum poenitentem per propriam conf••ssionem cum animo contrito, & satisfa∣cie••di proposito, sui Confessarii judicio se sub∣mit••ent••m. Apolog. pro Jure Principum. pag. 171, 172.
• * 1.693

  Triplex forum

  • 1 Dei.
  • 2 Ec∣clesiae.
  • 3 Sui.

  De foro hominis dicit Apostolus, Si nosmet ip∣sos judicare∣mus, &c. Ray∣mund. suprà.
• * 1.694

  1. Clavis discre∣tionis.
• * 1.695

  Recta determi∣natio rationis inter verum & falsum.— Quae consistit in apprehensione rei ut res est. Apol. pro jure Princip. pag. 173.
• * 1.696

  Clavis Scientiae non est aliqua Scientia ha∣bitualis, v••l actualis, v••l discretio q aecun{que} sed authoritas commissa, qua eâ uti v••l••ant ad claudendum, vel aperiendum.— Autho∣ritas cognoscendi etsi r••quirit Scientiam, vel discretionem concomitantem rectum usum ejus, quemadmodum requirit clavis potestatis ali∣quam justitiam ad rectum usum sui; tamen sicut potestas judicandi non est justitia, immo potest esse sine justitia, ita potestas vel autho∣ritas cognoscendi in aliqua causa potest esse sine cognitione aliqua. Scot. lib. 4. dist. 19.
• * 1.697

  2. Clavis Potesta∣tis.
• * 1.698

  Claves sunt discernendi scientia, & poten∣tia judicandi, i. e. solvendi & ligandi, — usus harum Clavium, 1. discernere ligandos, & solvendos, 2. d••in ligare, & solvere. Magistr. l. 4. dist. 18.
• * 1.699

  Judicium sumitur prout significat actum Ju∣dicis ut Judex est, & jus decit, i. e. juridi∣cam sententiam pronunciat. Apol. pro Jure Princip. pag. 173, 174.
• * 1.700

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tom. 6. p. 16.
• (a) 1.701

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rom. 13.4.
• * 1.702

  2 Chro. 26.16.
• * 1.703

  Revel. 1.18.
• * 1.704

  2 Of

  • Absolu∣tion.
  • ••ligation.
• * 1.705

  Esay 22.22. Rev. 3.7.
• * 1.706

  Nempè ut intelligamus quam misera sit con∣ditio illorum qui••••s Coelum clauditur— ma∣nent enim ol stricti peccatorum vinculis: Con∣trà verò quàm b••ati sunt illi, quibus apertum est coelum, qui scilicet à filio Dei liberati sunt, & sint ipsius cohaeredes. Beza Annot. in Matth. 16.
• * 1.707

  Vin∣culū

  • 1 Pec∣cati
  • 2 Prop∣ter pec∣catum.
• * 1.708

  D••us ipse solvit à peccati ma∣cula, m••ntis ca∣ligine, & à poe∣n•••• debito. Ma∣gistr. lib. 4. dist. 18. Esay 5.18. Prov. 5.22.
• * 1.709

  Domino vinculis alioqui, & apparitoribus, vel tortoribus, qui eum ad supplicium rapiant, nil est opus, cùm suis ipse peccatis constrin∣gatur, quò minùs poenam effugiat. Mercer. C••mment. in Prov. 5.

  Non potest saciliter operari bonum propter habitum vitiosum inclinantem ad contrarium. Lyra in Prov. 5.
• * 1.710

  Est obl••gatio per quam homo obligatur ad culpam, & alia p••r quam ad poen••m; in uno obligatur vinculo captivitatis, in altero de∣bito damnationis. ••h••n•• n••n a••t••m ejusmodi vinctis obligat••m solus ill•• solvere potest, qui v••rè omnipotens & omnia potest. Rich. de Clav. c. 2, 3.
• * 1.711

  Peccans mortaliter statim ligatur, 1. vin∣culo culpae; ab hoc absolvit eum solus D••us. 2. Vinculo poenae aeternae, ubi Sacerdos absol∣vit, id est, absolutum ostendit. 3. Vinculo satisfactionis, u••i commutat poenam aeternam in temporalem. Expos. cum Gloss. in Matth. 16. MS.
• * 1.712

  Satisfaction

  • expiatory.
  • vindictive.
• * 1.713

  and

  • propitiatory, in Christ.
  • probatory, in Christians.
• * 1.714

  In soro munda∣no peccata qua∣tenus sunt con∣tra honum pacis publicae, sub••i∣ciuntu•• potesta∣ti politi••ae, p••r quam judic••ri, & ••••••nis publicis puniri d••be••nt: & in soro Ecclesiastico qua∣tenus sunt offensa D••i, & s••luti spirituali nocent, subsunt potestati Eccl••siae. Apol. pro jure Princip. pag. 178.
• * 1.715

  Esay 43.15.
• * 1.716

  Matth. 9.3, 4.
• * 1.717

  Peccata igitur remittens, hominem quidem curavit, semetipsum autem manifestè ostendit quis esset. Irenae. l. 5. adv. hae. cap. 7.
• * 1.718

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. hom. 29. in Matth.
• * 1.719

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The∣oph. in Mar. 2.5. Athan. orat. 3. contr. Arrian.
• * 1.720

  Solus Deus ma∣culam peccati abstergit, & à debito mortis ae∣ternae absolvit. Lib. 4. dist. 18. Obligationem culpae solus Dominus solet & valet dissolvere. Rich. de Clavib. cap. 3.
• * 1.721

  Priest absolves

  • ...applicativè.
  • ...dispositivè.
• * 1.722

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inquit ille, ego etiam dixerim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod & in corporis morbis usu evenit, ut qui se sentit jam convalescere, magnoperè praeterea audito perito••um Medicorum judicio confirmetur. Bez. de Excom. contr. Era∣stum.
• * 1.723

  1. Cor. 5.18, 19
• * 1.724

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Oecumen. in 2 Cor. 5. pag. 639.
• * 1.725

  Quis potest peccata dimittere nisi solus Deus, qui per eos quoque dimittit, quibus dimittendi exhibuit potestatem? Ambros. lib. 5. Expos. in Luc.
• * 1.726

  Quamvis Dei proprium opus sit remittere peccata, dicuntur etiam Apostoli remittere, non simpliciter, sed quia adhibent media per quae Deus remittit peccata; haec autem media sunt verbum Dei & Sacramenta. Ferus in Joan. 20.
• * 1.727

  Remittit macu∣lam peccati dis∣positivè, in quantum suo Ministerio as∣sistit virtus di∣vina quae pec∣cata remittit. Sum Angel. verb. Claves n. 5.
• (a) 1.728

  Dona•••• scit, perdore n••scit. cont••ary to O••ho. Tacit. hi••tor. lib. 1.
• * 1.729

  Luke 13.3. John 3.3.
• * 1.730

  Acts 2.37, 38.
• * 1.731

  Acts 4.4.
• * 1.732

  1 Cor. 1.21.
• * 1.733

  Nunquam Deus non poenitenti comminaretur, nisi ignosceret poenitenti; solus hoc (inquit) Deus poterit, verum est, s••d & quod per Sa∣cerdotes suos facit, illius po••••stas est. Pacian. ad Sympron. Epist. 1.
• * 1.734

  Sacerdotes d••mittunt ostendendo & mani∣festando; habent se ad modum demonstrantis non directè, sed dispositivè,— ea adhi∣bentes per quae D••us dimittit peccata & dat gratiam.
• * 1.735

  Psal. 22.14.
• * 1.736

  2 Sam. 12.13.
• * 1.737

  O Beate Coeli janitor, cu••us arbitrio claves aeterni aditûs traduntur, cujus terrestre judi∣cium praejudicata authoritas sit in coelo, ut quae in terris aut ligat•• sunt, aut soluta, statuti ejusdem conditionem obtineant in coelo. Hilar•• Can. 16. in Matth.
• * 1.738

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tom 5. p. 152.
• * 1.739

  Priests absolve Operativè.
• * 1.740

  1 Cor. 3.9.
• * 1.741

  1 Cor. 4.15.
• * 1.742

  1 Tim. 4.16.
• * 1.743

  Revel. 16.1.
• (a) 1.744

  2 Cor. 10.6.
• * 1.745

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 LXXII Levit. 13.6. & vers. 44. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. LXXII.
• * 1.746

  Haud dubium quin Sacerdos non quò con∣taminationis author sit, sed quò ostendat eum contaminatum, qui priùs mundus plurimis vi∣debatur. Hieron. lib. 7. in Esay c. 23.
• * 1.747

  Non sequitur Deus Ecclesiae judicium, quae per surreptionē, & ignorantiam saepè judicat. Lomb. l. 4. dist. 18.
• * 1.748

  Injustum esse non potest, quod placuit justo. Aug. Qui scit illum, intelligere potest non nisi grande aliquod bonum à Nerone dam∣natum. Tertul. Apologet. c. 5.
• * 1.749

  Non solùm piissimâ dispensatione Leprosi antequam ad Sacerdotes venirent, in via mun∣dati sunt, ut & ipsi mundatorem suum cegno∣scerent, & Sacerdotes nihil horum mundationi se contulisse sentirent; juxta verò spiritualem intelligentiam, Leprosi antequam ad Sacerdotes veniant mundantur, quia non Sacerdotes, sed Deus peccata dimittit. Haymo Dominic. 14. post Pentecost. pag. 401.

  Omnes concedunt quòd per contritionem ve∣ram & sufficientem peccatum remittitur sine Sacramento in actu. Gabriel. l. 4. dist. 14. Quaest. 2.
• * 1.750

  Membrum Christi, 3.

  • 1 praedestinatione.
  • 2 praeparatione.
  • 3 concorporatione.

  Rich. de Clav. c. 20. Corde credens, & devotione fervens ad baptisma f••stina∣vit.
• * 1.751

  Rom. 5.10.
• * 1.752

  Ministri pecca∣ta remittunt non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.753

  Pract. of Piety, pag. 758.
• * 1.754

  John 11.44
• * 1.755

  Distinguamus diligenter quid Dominus faci∣at per s••m••tipsum, & quid faciat per Mini∣strum suum: per semetipsum resuscitat mor∣tuum, per Ministros solvit ligatum; per s••m••t ipsum mundat Leprosum, minist••rio Sac••rd••tis reducit e•• etum: Mortuum resusci••••r••. Ie∣prosum mundar, ad idem videtur res••••••re, nam utrobique solvitur obligatio culpa; sed & vinctum solvere, vel rejectum educere, ad id m nihilominus vid••tur respicere, quoniam utrobi{que} sequitur obligatio paenae. Leprosus mun∣datur, quando perv••rsus quisque pravitatis suae sordi••us divinitùs exuitur. Mortuus re∣suscitatu••, quando peccato captivatus ad benè vivendum divinitus animatur. Past emunda∣tionem leprae (Sacerdotali officio interveni∣••••••••) ejectus priùs in sua reducitur,— in∣st••tis involutus, & à Domini Ministris abir••, & ad sua redire permittitur, quando per ab∣solutionem, & consilium Sacerdotis ad vitae novitatem reformatur. Rich. de Clavibus cap. 18.
• * 1.756

  3. Spiritually.
• * 1.757

  Qu•• solvere non potest peccatum, non habet Spi••itum Sanctum: munus Spiritûs S••nctii est officium Sacerdotis, jus aut••m Spiritús Sancti in solv••ndis lig••ndis{que} criminibus est. Ambros. l. 1. de Poen. c. 4.
• * 1.758

  Portae inferorum nominari possunt juxta speci••s peccatorum, — Sion autem portae int••lliguntur contrariae portis mortis; ut mor∣tis quidem porta sit intemperantia, porta ve∣rò Sion temporantia.— arbitror quòd pro u••••qu••q••e virtute cognitionis, aliqua sapientiae m••st•••••• ••••spond••ntia g••neri vi••tutis aperiu••∣tur ei qui secundum vir••utem vixerit. Ser∣v••tor•• d••nte i•••• qui su••••rari non possunt à portis ins••rorum, totidem claves quot sunt virtutes. Origen.
• * 1.759

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. hom. super Quaecun{que}, &c. tom. 7. pag. 268.
• * 1.760

  Justificatio in S. Scriptura a∣ct••onem quan∣dam forensem not••t, qualis ••st absolutio, aut absolutionis pronuntiatio. D. Twiss. de Permis. lib. 2. part. 2. p. 434.
• * 1.761

  Rhemist. An∣notat. in Joan. 20. vers. 23.
• * 1.762

  Conference at Hampton-Court, pag. 12, 13. edit. 1625.
• * 1.763

  Ecclesia redeuntibus ad poenitentiam imper∣tire absolutionem d••b••••t. Harm. Confes. S. 8. & quòd absolutio privata in Ecclesiis retinen∣da sit. Ib. art. 12.

  Absolutionem ex potestate Clavium & re∣missione peccatorum per Ministerium Evange∣lii à Christo institutum singuli expetere pos∣sint, & à Deo suo consequi se sciant; & quando haec à Ministris eis praestantur, accipere ab his tanquam rem à Deo ad commodandum ipsis, & salutariter inserviendum institutam, cum fiducia debeant, & remissione peccatorum sine dubitatione frui, secundum verbum Do∣mini, Cui peccata remiseris, remittuntur. Harmon. Confes. c. 5.
• * 1.764

  Affirmamus ritum private absolutionis in Ecclesia retinendum esse, & const••••ter reti∣nemus propter multas graves causas; de hac fi∣de & commone facere nos absolutio d••bet, & eam confirm••••e, sicut confirmabatur David, audita absolution••, Dominus abstulit pec∣c••tum tuum: ità tu scias voc••m Evangelii tibi quoque annunciare remission••m, q••ae in absolutione tibi nominatim proponitur; non singas nihil ad te p••rtin••re Evangelium, sed scias ideò editum esse, ut hoc mo••o s••lv••••••r homin••s fide ampl••ct••nt••s Evangelium; & mandatum Dei aet••rnum & imnotum esse, ut ei credas. Art. 16.
• * 1.765

  Binding.
• * 1.766

  Dominus par jus & solvendi voluit esse & ligandi, qui utrum{que} pari conditione permi∣sit; ergo qui solvendi jus non habet, nec li∣gandi habet. Ambr. l. 1. de poen. c. 3.
• * 1.767

  Ligandi sacul∣tas, & manda∣tum Evangelii Ministris da∣tur; quanquam notandum est hoc Evangelio esse accidentale, & quasi praeter naturam. Calvin. harm. in Matth. 16.
• * 1.768

  2 Cor. 10.6.
• * 1.769

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theoph. in 2 Cor. 10 p 400.
• * 1.770

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Damasc. Orat. fid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pag. 127. Graecè.
• * 1.771

  3. Persons. Ti∣bi dabo.
• * 1.772

  Ephes. 4.11.
• * 1.773

  Hoc modo Ecclesiae Apostolicae census suos deserunt; sicut Smyrnaeorum ecclesia babens Polycarpum à Joanne conlocatum resert; sicut Romanorum Clementem à Petro ordinatum edit. Te••t. adver••. haeres. praescript. cap. 32.

  Christus Apostolis omnibus post resurrectio∣nem suam parem potestatem tribu••t. Cypr. de unit. eccles. Universam signisicabat ecclesiam. Aug. tr. 124. in Joan. Ecclesia quae funda∣tur in Christo, claves ab eo regni coelorum ac∣cepit in Pet••o, i. e. potestatem ligandi sol∣vendique peccata. Id.
• * 1.774

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theoph. in Matth. 16. p 94. Paris. 1635.
• * 1.775

  Serm. of Abso∣lution.
• * 1.776

  Mark 13. ult.
• * 1.777

  Jus hoc solis permissum est Sacerdotibus, re∣ctè igitur ecclesia vendicat, quae veros Sa∣cerdotes habet. Ambr. de Poen. l. 1. c. 3.
• * 1.778

  Victor Uti∣cens. lib. 2.
• * 1.779

  2 Cor. 3.6.
• (a) 1.780

  1 Cor 5.4.
• (b) 1.781

  2 Cor. 10.1.
• * 1.782

  Si universam Scripturam evolvas, nunquam invenies verba ligandi, & solvendi aliis quàm publico Ministerio fungentibus, & quidem metaphoricè Divinae viz. & Spiritualis pote∣statis respectu tribui: sunt enim judicialiae haec verba; jus autem istud tum ad universa∣lem praedicationem in totius gregis coetu, tum ad singulas oves, prout requirit necessitas, ac etiam particulares Presbyterii censuras spectat. Beza de Excom. contr. Erast. p. 60.
• * 1.783

  Non minus absolvere potest Laicus, immò etiam femina, aut puer, aut infidelis quispi∣am, aut Diabolus, vel etiam Psittacus (si do∣ceatur ea verba) quàm Sacerdos, id conce∣dunt adversarii. Bell. l. 3. de Poen. c. 2. Sect. Quarto.
• * 1.784

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theoph. in Mat. 18. p. 106, 107.
• * 1.785

  Addunt Colonienses, Theophylacti in∣terpretationem Can. 10. damnatam, de qua Protestantes triumphaturi sunt. Concil. Trid. hist. lat. pag. 283.
• * 1.786

  Etsi quoties Privatus privatum ritè & ex Dei verbo, & Christianâ charitate vel argu••t, vel solatur, neque hoc recipere alter dedigna∣tur, ratum est hoc etiam in coelis, secundum Theophylact. & Aug. tamen verbis ligandi, & solvendi, sacram & solennem actionem semper significari affirmo. Beza. contr. Erast. pag. 61.
• * 1.787

  4. Object of the keys.
• * 1.788

  Claves à Christo Regni coelorum accepit, i. e. potestatem solvendi ligandi{que} peccata. Aug.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theoph. Expos. in Matth. 18.
• * 1.789

  John 20.23.
• * 1.790

  2 Cor. 10.4.
• * 1.791

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. tom. 6. pag. 16.
• * 1.792

  Quodcunque non in tota sua amplitudine, seu cum distributione completa; sed cum qua∣dam limita••ione, seu cum distributione accom∣moda, (ut dicunt Logici) usurpandum est; nam non de quocunque ligamine, sed de certa tantùm, ac determinata Christum Dominum lo∣quutum esse, nemo ambigere potest; de vincu∣lo Anathematis Glossa, Ligamen Spiritua∣le, & superioris ordinis Suarez, & vinculo peccatorum non è vinculo debitorum. Joan. Paris. Apol. pro Jure Princip. p. 178.
• * 1.793

  The Redhibi∣tion of the promised keys.
• * 1.794

  John 10.23.
• * 1.795

  1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.796

  2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.797

  3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.798

  John 20.21.
• * 1.799

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imperi∣um obtin••o, po∣tior, superior sum, vinco, mordicus reti∣neo. H. Ste∣phan.
• * 1.800

  Dicunt Aposto∣licos viros pec∣cata remitten∣di, vel retinen∣di potestatem non habere, cum Dominus hoc dicat; dicunt eos tantummodo habere potestatem utrum{que} ostendendi, cum Dominus hoc non dicat, Quorum remiseritis (inquit) peccata, non quorum remissa ostenderitis, remittuntur eis. Rich. de Clavibus, cap. 11.
• * 1.801

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Epiphan. haer. 75. pag. 908.
• * 1.802

  1 Cor. 3.5. Ve••se 9.
• * 1.803

  Verse 22.
• * 1.804

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theoph. in Jo∣an. 20. pag. 137.
• * 1.805

  Novatian He∣resie.
• * 1.806

  Non quòd lapsos ad communionem & Ecclesi∣asticam pacem admittendos negarent— sed quod nullam ad eos reconciliandos, condonan∣dáque delicta, jus in Ecclesia esse persidiosè & crudeliter asserverarent, & quod Clavium po∣testatem Sacerdotibus detraherent. D. Petav. Animadvers. in Epiphan. haer. 59. p. 226, 227.
• * 1.807

  Aiunt Novati∣ani se Domino d••ferre reve∣rentiam, cui so∣li remittendo∣rum criminum potestatem reservent; immo nulli majorem injuriam faciunt, quàm qui ejus volunt mandata re∣scindere; nam cùm ipse in Evangelio suo dixerit Dominus Jesus, Accipite, &c. Quis est ergo qui magis honorat? utrum qui mandatis obtemperat, an qui resistit? Ecclesia in utro{que} servat obedientiam, ut peccatum & alliget & relaxet; haeresis in altero immitis, in altero inobediens, vult ligare quod non resolvat, non vult solvere quod ligavit. Ambr. l. 1. de Poen. c. 2.
• * 1.808

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theodoret.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epiphan. adv. haer. l. 2. tom. 1. haer. 59.
• * 1.809

  Christianos cum his non misceri, eos neque congregare, neque participare cum Christianis. Tertul. contr. Nat. l. 1. c. 5.
• * 1.810

  Tertulliani temporum disciplina ità firmè observavit, Ut ii Deo committerentur, i. e. ut post longam quamlibet diu{que} tractam poeni∣tentiam, pacem ab Ecclesia impetrare non pos∣sint, ne{que} eorum ratio haberetur, verùm in perpetuum Ecclesiâ & absolutione vel in mor∣te privarentur. Gottofredi Notae ad Tert. contr. Nationes.
• * 1.811

  Ut his qui libellis conscientiam suam macu∣laverint, vel nefanda sacrificia commiserint, laxandam pacem putaverim. Cyprian. Epist. ad Anton.
• * 1.812

  Deus distinctionem non facit, qui miseri∣cordiam suam promisit omnibus, & relaxandi licentiam Sacerdotibus suis sine ulla exceptione concessit; sed qui culpam exaggeraverit, exagge∣ret etiam & poenitentiam, majora enim crimi∣na majoribus abluuntur fletibus. Ambr. l. 1. de Poen. c. 5.
• * 1.813

  2 Cor. 2.10.
• * 1.814

  Cur igitur Paulum legunt Novatiani, si eum tam impiè arbitrantur errasse, ut jus sibi ven∣dicaret Domini sui? sed vendicavit acceptum, non usurpavit in debitum. Ambr. l. 1. de Poen. c. 6.
• * 1.815

  2. The proper∣ties of the power of the keys.
• * 1.816

  1. Absolution whether abso∣lute or condi∣tional.
• * 1.817

  Bellar. lib. 2. de Sacram. in genere cap. 1. Sect. igitur ut intelligamus.
• * 1.818

  Matth. 9.28, 29.
• * 1.819

  Dan. 4.24.
• * 1.820

  Cum B. Daniel praescius futurorum de sen∣tentia Dei dubitet, rem temerariam faciunt qui audacter peccatoribus indulgentiam polli∣centur. Hieron. in Dan. 4.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pag. 486. Graecè.

  Cùm dicit, ego te absolvo, ostendit hominem absolutum non solùm significativè, sed effecti∣vè— licèt possit impediri ex parte recipien∣tis.— Sed sufficiat generalis revelatio fidei per quam remitruntur peccata.— esset antem perfectior expositio, Ego te absolvo, i. e. sa∣cramentum absolutionis tibi impendo. Aquin. part. 3. Qu. 84. art. 3. ad Quintum.
• * 1.821

  Distinguo ex parte Sacerdotis, & Dei absol∣ventis; absolutus quidem manet, sed ex parte poenitentis ponentis obstaculum, absolutio Sa∣cerdotis praesentem non habet effectum.
• * 1.822

  Remissio peccatorum 1. quae habet annexam justificationem, 2. judicialis est, continens sententiam cujus virtute quis solvitur à pecca∣tis, in tali peccatorum judicio remissivo, in quem sensum Sacerdos non semper peccata re∣mittit.— Sacerdos absolvens fictum, ve∣rum absolutionis Sacramentum impendit, & quantum in se est veram formam imponit, cujus effectus tunc quidem impeditur per in∣dispositionem Recipientis; nec sensus formae Sacramentalis est, Ego te absolvo, i. e. do absolutionem, quae nunc effectum suum habeat remissionis peccatorum; sed sensus est, Ego ju∣dicialem absolutionem impendo, quae vi suâ po∣tens sit te absolvere, si tu velis fructum ejus obtinere. Quemadmodum si absolutionis sen∣tentiam proferret Judex, quâ liberareris à car∣cere, in quo postea tu volantate tuâ manere vis, & si ego extrinsecùs clave januae seram aperi∣rem, & tu volens intùs ubi cem opponeres; Ego verè januam aperui. Canus Relec. de poen. part. 6. pag. 930, 931.
• * 1.823

  Quantum in me est, ego te ab∣solvo. Mald. tom 2. de poen. part. 3. Thes. 5. Nisi suscipiens ponat obicem. Suar. tom. 4. disp. 19. Sect. 2. n. 20. Hanc formam magìs significa∣re virtutem su∣am, quàm even∣tum. Hugo a∣pud Suarez. Minister illis verbis nihil a∣liud significat, nisi se, quod in se est, Sacramentum reconciliationis vel absolutionis impendere, quod vim habet in homine disposito peccata omnia dimittendi. Bellar. l. 2. de Poen. c. 14.
• * 1.824

  2. Whether in∣fallible.
• * 1.825

  John 16.13.
• * 1.826

  Potestas excellentiae est in universalitate causarum judicandarum, & firmitate judi∣cii— Potestas Ministerii est particularis quantùm ad causas cognoscendas, & infirma quantùm ad sententiam perferendam— Cui legi Dei dum se conformant, à Deo approbatur, & firma manet; si verò dissentiunt ab ea, infirma est, & à Deo revocatur. Gabr. l. 4. dist. 18. Quaest. 1. B.
• * 1.827

  Quid opus est sic distinguere in Scholis, cla∣ve non erran∣te, nisi erret in∣terdum clavis? Episc. Eliens. Tort. Torti. pag. 67. Scot. l. 4. d. 19. Sect. haec se∣cunda.

  1. Aliquan∣do ratificabitur arbitrium in coelo ex utra{que} parte.

  2. Ex parte Sa∣cerdotis tan∣tùm.

  3. Ex parte Sus∣cipientis tan∣tùm.

  Tunc vera est absolutio Prae∣sidentis, cùm ae∣terni arbitrium sequitur Judi∣cis. Greg. in E∣vangel. hom. 26.
• * 1.828

  Quorum remiseritis peccata, scilicet in for∣m•• Ecclesiae, & clave non errante, remit∣tuntur. Bonav. in Joan. 29. p. 20. Tom. 1. p. 417. Mogunt. 1609.

  Hoc tamen intelligendum est, quando judi∣cium Ecclesiae divino judicio conformatur. Lyra in Joan. 10.

  Supposito hîc in terra debito usu clavis, Deus illud approbat in coelis, aliter non. Idem. in Matth. cap. 16.
• * 1.829

  Non dicit, quodcunque volueris ligare, sed q••odcunque ligaveris.— Ligat itaque & absolvit sacerdotis sententia justa, neutrum verò Sacerdotis sententia injusta. Rich. de Clavibus. cap. 11.
• * 1.830

  Sicut Minister, & instrumentum non habet efficaciam in agendo, nisi secundum quod mov••ntur à Principali Agente; sic Sacerdos cùm operatur per istas claves instrumentaliter, si utitur istis clavibus secundum proprium ar∣bitrium, dimittens rectitudinem divinae mo∣nitionis, peccat. Sum. Angel. verb. Claves. nu. 4.

  Sacerdoti non licet his clavibus uti pro libi∣to suae voluntatis, quia cùm operetur ut instru∣mentum Dei, divinam motionem sequi debet, aliter peccat. Barthol. Armill. aur. verb. Claves. n. 6.
• * 1.831

  3. Absolution declarative.
• * 1.832

  Acts 2.10, 12, 16.
• * 1.833

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Genimi Isag. Astron. p. 36. apud Petavii 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.834

  1 Cor. 4.2.
• * 1.835

  Luke 17.7, 8.
• * 1.836

  2 Cor. 5.20.
• * 1.837

  Sacerdotibus tantùm tribuit potestatem sol∣vendi & ligandi, i. e. ostendendi homines ligatos vel solutos.— In Levitico se osten∣dere Sacerdotibus jubentur Leprosi, quos illi non faciunt leprosos, vel mundos, sed discer∣nunt qui mundi vel immundi sunt— hi ergo peccata remittunt vel retinent, dum di∣missa à Deo vel retenta indicant & ostendunt. Lomb. l. 4. dist. 18. Sect. non autem.
• * 1.838

  Sacerdotes ligant & solvunt, quia ostendum homines ligatos & solutos. Occ. l. 4. Q. 8, & 9.

  Non quòd homo propriè remittat peccatum, sed quòd ostendat & certificet à Deo remis∣sum; neque enim aliud est absolutio quam ab homine accipis, quàm si dicat, En sili, certifi∣co te tibi remissa esse peccata, annuntio tibi te habere propitium Deum; & quaecunque Chri∣stus in baptismo & Evangelio promisit, tibi nunc per me annunciat & promittit. Ferus in Matth. 9. edit. Mogunt. 1559.
• * 1.839

  Whether Mi∣nisterial and Judicial.
• * 1.840

  Rom. 13.8.
• * 1.841

  Colos. 1.23. 1 Tim. 4.6.
• * 1.842

  2 Cor. 3.6. Heb. 1.7.
• * 1.843

  Non humanum hoc opus, neque ab homine datur, sed invocatus à Sacerdote à Deo tra∣ditur; in quo Dei munus Ministerium Sacer∣dotis est. Paulus Apostolus in tantum se huic officio imparem credidit, ut à Deo nos spiritu optaret impleri. Quis tantus est qui hujus tra∣ditionem muneris sibi audeat arrogare? itaque Apostolus votum precatione detulit, non jus au∣thoritate aliqua vendicavit; impetrare optavit, non imperare praesumpsit. Ambr. l. 1. de Spi••itu S. cap. 7.
• * 1.844

  Ecce quia per Spiritum pec∣cata donantur, homines autem in remissione peccatorum mi∣nisterium suum exhibent, non jus alicujus potestatis exercent; neque enim in suo, sed in Patris, & Filii, & Spiritûs Sancti nomine peccata dimittuntur; isti rogant, Divinitas donat; humanum enim obsequium, sed munificentia supernae est potestatis. Ambr. l. 3. de Spirit. S. cap. 19.
• * 1.845

  Whether ju∣dicial.
• * 1.846

  Judicium est definitio ejus quod est ju∣stum.
• * 1.847

  1 Cor. 5.3.
• * 1.848

  Judiciū quan∣doq••e sumitur pro diser••tione, undè dicitur quod infans & furiosus carent judicio: quan∣doque pro exa∣minatio••e, seu deliberatione; quandoque pro authoritate. Ab∣bas. Clavis discreti∣onis.
• * 1.849

  Tunc sententia Sacerdotis judicio Dei & coelestis curiae approbatur & confirmatur, cùm ita ex discretione prodit, ut Reorum merita non contradicant. Quoscunque ergo solvunt vel ligant, adhibentes Clavem discretionis Reo∣rum meritis, solvuntur vel ligantur in coelis. Magistr. lib. 4. dist. 18.
• * 1.850

  1 Cor. 5.5.
• * 1.851

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in 1 Cor. 5.5.
• * 1.852

  Poenitentia est quae dam dolen∣tis vindicta, semper puniens in se quod dolet commisisse. Aug. apud Aquin. part. 3. Qu. 85. art. 1.
• (a) 1.853

  Ezek. 33.14.
• (b) 1.854

  1 Cor. 11.3.
• * 1.855

  Pacian. in paraenesi 16. Aug. de Bapt. 5. 20, 23.
• * 1.856

  Causae ergo pensandae sunt; & cùm ligandi atque solvendi potestas exercenda, videndum est quae culpa, aut quae sit Poenitentia secula post culpam; ut quos omnipotens D••us per com∣punctionis gratiam visitat, illos Pastor s sen∣tentia absolvat. Greg hom. 26. in Evang.
• * 1.857

  Rev. 20.4.
• * 1.858

  Non hoc putandum est de ultimo judicio di∣ci, sed sedes Praepositorum, & ipsi praepositi intelligendi sunt, per quos ecclesiae nunc gub••r∣natur; Judicium autem datum nullum meli∣ùs accipiendum, quàm id quod dictum est, Quaecunque ligaveritis, &c. undè Aposto∣lus, Quid enim (inquit) mihi est de his qui foris sunt judicare, nonne de his qui in∣tus sunt vos judicatis? Aug. lib. 20. de Civit. Dei, cap. 9.
• * 1.859

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tom. 5. p. 152.
• * 1.860

  Qui claves Regni coelurum habentes, quo∣dammodo ante diem judicii judicant. Hierom. ad Heliod.

  Ecce non solùm de semetipsis securi sunt, sed etiam alienae obligationis potestatem relaxatio∣nis accipiunt, principatum{que} superni judicii sortiuntur, ut vice Dei quibusdam peccata reti∣neant, quibusdam relaxent. Greg. sup••à.
• * 1.861

  3. The exercise of the keys.
• * 1.862

  Dr Field of the Church. Book 5. chap. 22. pag. 104. Lon∣don, 1610.
• * 1.863

  1. By the Word.
• * 1.864

  2 Cor. 5.18. John 15.3.
• * 1.865

  Dedisse virtutem & inspirasse in cordibus nostris, ut annuntiemus mundo hanc reconcili∣ationem esse factam per Christum. Aquin. in 2 Cor. 5.
• * 1.866

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

  • 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
  • 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
  • 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
  • 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
  • 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.867

  2 Tim. 2.15.
• * 1.868

  2 Tim. 4.2.
• * 1.869

  Solvunt eos Apostoli sermone Dei, & testi∣moniis Scripturarum, & exhortatione virtu∣tum. Hieron. Lib. 6. Comment. in Es. 14.

  Remittuntur peccata per Dei verbum, cujus Levites interpres, & quidam executor est. Ambr.
• * 1.870

  Ministris à Christo datam esse ligandi, sol∣vendi, aperiendi, claudendi potestatem; sol∣vendi quidem munus in eo situm esse, ut Mi∣nister dejectis animis, & verè resipiscentibus, per Evangelii praedicationem merita Christi & absolutionem offerat, & certam peccatorum condonationem, ac spem salutis aeternae denun∣ciet, &c. Apol. Eccles. Anglic.
• * 1.871

  Luke 11.52
• * 1.872

  Matth. 23.13.
• * 1.873

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theo∣phyl. in Luc. 11.
• * 1.874

  Acts 14.26.
• * 1.875

  Luke 1.77, 79.
• * 1.876

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theophyl. suprà.
• * 1.877

  Clavis Scientiae est authoritas docendi, per quam d••bet intellectus latens interiùs aperiri; & ipsi è contrario claudebant, perversè in∣••erpretando. Lyra in Luc. 11.
• * 1.878

  2. Prayer.
• * 1.879

  Jam. 5.14, 15.
• * 1.880

  Acts 12.6.
• * 1.881

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. tom. 6. pag. 17.
• * 1.882

  Aug. de Bapt. contr. Donat. l. 3. c. 17, 18.
• * 1.883

  Agite-poenitentiam qualis agitur in Ecclesia, ut oret pro vobis Ecclesia. Aug. hom. 49. ex 50.
• * 1.884

  Qui pro delictis Poenitentium precator ac∣cedit. Leo in fine Epist. 80. ad Episcop. Campan.
• * 1.885

  Isti rogant, Divinitas donat; humanum enim est obsequium, sed munisicentia supernae est potestatis. Ambr. de S. Spiritu l. 3. 19.
• * 1.886

  Alex. Hal. in sum. part. 4. Qu. 21. memb. 1.
• * 1.887

  Secundum quod ascendit habet se per modum inferioris, & supplicantis; secundum quod descendit, per modum superioris & judicantis: secundum primum modum potest gratiam impe∣trare, & ad hoc est idoneus; secundum poste∣riorum modum potest Ecclesiae reconcilia••e, & ideò in signum hujus, in forma absolutionis praemittitur oratio per modum deprecativum, & subjungitur absolutio per modum indicati∣vum; & deprecatio gr••tiam impetrat, & absolutio gratiam suppon••t. Bonav. l. 4. d. 18. art. 2. Qu. 1.
• * 1.888

  Primò dicat aliquem Psalmum seu orationem Dominicam; secundò dicat, Salvum fac ser∣vum tuum Deus meus sperantem in te. V••rs. Domine exaudi o••ationem meam. R••sp. Et Clamor meus ad te veniat. Vers. Dominus vobiscum. R••sp. Et cum Spiritu tuo. Oratio. Deus cui proprium est misereri semper, & parcere, suscipe deprecationem nostram, ut hunc famulum tuum quem excommunica∣tionis catena constringit, miseratio tuae pietatis absolvat, per Christum Dominum nostrum. Dein dicat, Ego te absolvo, &c. Sum. Angel. verb. absolutio. 3. 1.
• * 1.889

  Miscreatur tui omnipotens Deus, & dimit∣tat tibi omnia pecc••ta tua, praeterita, praesen∣tia, & futura, quae commisisti coram eo & Sanctis ejus, quae confessus es, vel per aliquam negligentiam, seu oblivionem, vel malevolen∣t••am abscondisti; liberet te Deus ab omni ma∣lo, hic & in futuro: conservet, & confir∣met te semper in omni opere bono, & perducat te Christus Filius Dei vivi ad vitam sine fine manentem. Consitentium Cerem. ant••q. Colon. 1530.
• * 1.890

  Forms of Ab∣solution in the Church of England.
• * 1.891

  3. By the Sacra∣ments.
• * 1.892

  Sacramenta non excludimus, quae verbo tanquam sigillo regio ap∣pendi solent. Masar. de Mi∣nister. Anglic. l. 5. c. 10. pag. 635. Acts 1.38. Acts 22.16. ••ur Baptizatis, si per hominem peccata dimitti non licet? in Baptismo uti{que} remissio peccatorum om••ium est. Quid interest utrum per poeni∣tentiam an per Lavacrum hoc jus sibi datum sacerdotes v••ndicent? unum in utro{que} M nist••rium est. Ambr. l. 1. de Poen. c. 7.
• * 1.893

  Matth. 26.28.
• * 1.894

  Nulla in his hominis potestas est, ubi divini mun••ris gratia viget. Ambr. suprà.

  Aliud ••st baptizare per Ministerium, aliud per potestat••m, — sibi tenuit Dominus pote∣statem baptizandi, servis Ministerium dedit. Aug. tract. 5. in Joan.
• * 1.895

  Paris potestatis est interiùs baptizare, & à culpa mortali absolvere; sed D••us non debuit potestatem baptizandi interiùs communicare, ne spes poneretur in homine.— Ergo pari ra∣tione nec potestatem absolvendi ab actuali. Alex. Halens. sum. part. 4. Qu. 21. Memb. 1.
• * 1.896

  Remissio peccatorum, sive per baptismum, sive per alia Sacramenta daretur, propriè Spiritûs Sancti est, & ipsi soli hujus efficientiae privi∣legium manet. Cypr. tract. de bapt. Chr.
• * 1.897

  4. By excom∣munication & ecclesiastical censures.
• * 1.898

  Illa de lig••ndo & solven••o Petro facta pro∣missio, non aliò debet referri qu••m ad verbi ministerium — locus Matth. 18. ad disci∣plinam excommunicationis p••rtinet quae eccle∣siae promissa est. Calvin. Instit. lib. 4. c. 11. Sect. 1, 2.
• * 1.899

  Matth. 18.17.
• (a) 1.900

  Elias Le∣vita.
• * 1.901

  1. NIDDUI.
• * 1.902

  Niddui sugati, in Novo testamento 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 immunditia, menstruum, & Hie∣ron. expiati••, & menstruata, immunda, quod à viro & Templo elongeretur. S. Pagnin. LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.903

  2. CHEREM.
• * 1.904

  Quòd si quis non resipuisset, anathemati∣zabant eum per Cherem. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 consecra∣ti••, devotio, Anathema.
• * 1.905

  3. SCHAM∣MATA.
• (a) 1.906

  So Elias L••vita in Thes∣byte. But Dru∣sius derives it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a name, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 venit, he comes. The Syrians called it Maran-atha, the Lord comes. Drus. in Praet.
• * 1.907

  1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Concil. Laod. can. 2.

  2. Communioni v••l communione reconcilia∣ri. Concil. Elib. canon. 72.

  3. Reddi eis communionem. Ambr. l. 1. de poen. c. 1.

  4. Ad communicationem admittere. Cypr. Ep. 53.

  5. Pacem dare, & concedere. Id. ib.
• * 1.908

  Claves Regni coelorum sic dedit Christus ec∣clesiae, ut non solùm diceret, quae solveritis, &c. verùm & adjungeret, Quae ligaveritis in terra erunt ligata & in Coelo, quia bona est & vindicandi justitia; illud enim quod ait, sit tibi sicut Ethnicus, & Publicanus, gravius est qu••m si gladio feriretur, si flam∣mis absumeretur, si feris subigeretur; nam ibi quoque sub unxit, Amen dico vobis, Quaecunque ligaveritis, &c. ut intelligere∣tur, quantò graviùs sit punitus, qu•• veluti relictus est impunitus. Aug. tract. 50. in Joan. c. 12.
• * 1.909

  4. Abuse of the keys.
• * 1.910

  Oportet dicere in summo Pontifice esse ple∣nitudinem omnium gratiarum, quia ipse solus confert plenam indulgentiam omnium peccato∣rum; ut competat sibi, quod de primo princi∣pe Domino dicimus, quia de plenitudine ejus nos omnes accepimus. Aq. de Regim. Princip. l. 3. c. 10. fol. 83. Paris 1509.

  Quod si dicatur referri ad solam spiritua∣lem pot st••tem, hoc esse non potest, quia corpo∣r••le & ••em••orale ex spirituali, & perpetuo dependet, sicut corporis operatio ex virtute ani∣mae. Id. ib.
• * 1.911

  Utrumque personam sibi impositam esse à Christo, se quodcunque ut liberet, ligare, & solv••re posse, j••ctitare, utramque personam agitate. Aventin. hist. Boiorum. l. 4. p. 564. Ingolstadii, 1554.

  Ut pote qui errare non possit, & à Christo Domino s••rvatore nostro, Petroque acceperit pot••statem, ut solvat, lige••que utcunque li∣beat. Id. ib.

  Pl••rique Antichristum esse praedicabant, titulo Christi n gotium Antichristi agitat, in Babylonia & Templo Dei sedet, supra omne id quod colitur extollitur, quasi Deus sit, se errare non posse gloriatur.— Homines non peccatis, sed legi Christi atque Sacramentis sol∣vit,— Nimium sibi de Pharisaeorum superci∣lio sumit, ut quosque damn••re vel solvere ar∣bitretur: Cùm apud D••um non sententia Sacer∣dotis, sed vita hominis quaeratur. Aventin. hist. Boior. p. 573.
• * 1.912

  Quarrels of Paul V, with the State of Venice, lib. 4. pag. 208.
• * 1.913

  Negatur remis∣si•• eis quibus noluerint Sa∣c••rdotes remit∣tere. Bellar. l. 3. de Poen. c. 12.
• * 1.914

  Notandum est quòd vinculum damnationis Dominus solvit conditionaliter, Minister verò simpliciter, &, ut sic dicam, integra∣liter, Poenitentem namque à deb to damna∣tionis Deus absolvit sub tali conditione, ut eum oporteat (prout potest) Sacerdotis absolu∣tionem quaerere, & ad ejus arbitrium d••bito modo satisfacere, nam si facere neglexerit, pe∣riculum aeternum non evadit. Rich. de Cla∣vib. cap. 9.
• * 1.915

  Rich. tract. de Clav. cap. 9.
• * 1.916

  The disorder of Romish pe∣nance and pardon.
• * 1.917

  Hodiè statim à facta conf••ssione manus poe∣nit••nti imponitur, & ad communionis ••us ad∣mittitur, & post absolutionem opera aliqua pietatis quae ad carnis castigationem, & re∣liquiarum peccatorum expurg••tionem faciant, injunguntur. Cassand. Consult. Art. 11. de Confessione.
• * 1.918

  La Romana perversità pone il carro inami alli Bovi; & prima concede la remissione, poi impone l'opere di penitenza, quali dour••bbo∣no procedere dal Pentimento, & cosi molto più precedere la remissione. Marc. An••on. de Dominis Predica in Londra, appresso G••o∣vanni Billio 1617.
• * 1.919

  Absolution not efficacious ex operato.
• * 1.920

  D'attrito si f••cci subito contrito, cioé che se bene non há il vero, & perfetto pentimento d' suoi p••ccati, má un certo picciolo, & l••g∣giero, per timor solam••nte d••l d••vin casti••o, & non per odio dei peccato, con l'assolutione; Egli goda il beneficio della remissione tanto, quanto se egli havesse il vero, & perfetto pen∣timento, col vero odio del peccato. Predi∣ca. supra. pag. 47.
• * 1.921

  Conclusion.
• (a) 1.922

  490 times accounting (as it ought to be) a Jubilee to consist of 49 years, not 50. Psal. 40.12. Orat. Manas∣seh. Luke 4.27. Qualities re∣quisite in such that desire to be relieved by the benefit of the keys.
• * 1.923

  Exod. 26.34.
• * 1.924

  Luke 24.47.
• * 1.925

  Psal. 38.
• * 1.926

  Rom. 7.23.
• * 1.927

  Matth. 11.
• * 1.928

  II. Priest a spiri∣tual Father.
• * 1.929

  1 Cor. 5.14.
• * 1.930

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Theoph. in 1 Cor. 5.
• * 1.931

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem. ibid.
• * 1.932

  Greg. Nyssen. de Poen. in ap∣pendice ope∣rum Paris. 1618. p. 176.
• * 1.933

  III. Priest a Pa∣stor. Heb. 13.20. Iohn 21.16.
• (a) 1.934

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theoph. in cap. 5 ad Eph. p. 552.
• * 1.935

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Strom. l. 1. pag. 203.
• * 1.936

  Qui studet humanae infirmitatis emendare vitia, ipsam infirmitatem suis debet sustinere & quodammodo pensare humeris, non abjice∣re; Nam pastor ille Evangelicus lassam ovem vexisse legitur, non abjecisse. Ambr. l. 1. de Poen. c. 1.
• * 1.937

  IV. Priest a spiri∣tual physician. Tacentibus non facilè potest med••la opportu∣ni & necessarii sermonis adhi∣beri. Ex lib. Clement. MS.
• * 1.938

  Sicut corpori medicamenta praeparavit.— ità etiam animae medicam••nta praeparavit, in his sermonibus quos per divinas Scripturas se∣minavit atque d spersit. Archiatros est sal∣vator, qui possit curare omnem languorem & infirmitatem. Discipuli verò ejus Petrus vel Paulus, sed & Prophetae Medici sunt, & hi omnes qui post Apostolos in Ecclesia positi sunt, quibus curandorum vulnerum disciplina commissa est; Quos voluit Deus in Ecclesia sua esse Medicos animarum. Origen. hom. 1. in Psal. 37. circ. Principium.
• * 1.939

  Peccatores per Confessionem animi sui pon∣dus exponunt, salutarem m••delam parvis sc. & modicis vulneribus exquirunt. Cypr. l. 5. de laps.
• * 1.940

  Magister qui habet linguam ad curand••m, fa∣cilè ei prodesse non poterit; si enim erubes••at aegrotus vulnus Medico confiteri, quod igno∣rat Medicina non curat, Hieron. in Ecclesi∣ast. cap. 10.

  Vulnus non intellectum tardiùs sanatur. Idem.
• * 1.941

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tom. 6. pag. 10.
• * 1.942

  Si transgredi∣mur in aliquo peccato post Baptismum, or∣dinavit nobis poenitentiam propter fragili∣tatem nostram; ideò debemus confessiones nostras veraciter confiteri, & fructus dignos facere, id est, praeterita ne iteremus, secundum jussionem Deum timentis Sacerdotis. Qui Sacerdos ut sapiens Med••cus primùm sciat curare peccata sua, & postea aliena vulnera detergere & sanare, non publicare. Nos sequamur, perquiramus, etiam talibus consilium salutis nostrae ineamus. Aug. epist. 111. ad Julian. Com.
• * 1.943

  Quibus pharmacis curasti vulnera ista? R••∣spondet Imperator, Tuum opus est & ostende∣re & miscere Pharm••ca, meum verò susci∣pere. Histor. Tripartit. l. 9. cap. 30.
• * 1.944

  Audivi quos∣dam referentes de Scriptura etsi non certa, tamen non de∣struente fidem, sed potius de∣lectante. Au∣thor operis imperfect. in Matth. Homil. 2.

  Clam in proprio horto sub qua∣dam arbore pul∣cherrima adul∣terium commi∣sit.

  Saeviens Tyran∣nus per medium cordis tui u•• e∣ras sub tali ar∣bore cum gladio acutissimo te∣perforavit. Quo audito, animadvertit ille esse vulnus peccati animae ipsius.
• * 1.945

  Vidi Medicum quendam ut e∣••as sub tali ar∣bore, ponentem quinque flores in vulnere, un∣dè continuò sa∣natus es. Spec. Exemplor. dist. 8. Sect. 4.
• * 1.946

  Curae impatiens populus & me∣delae, in perni∣ciem Medentis exarsit. Orig. hom. 1. in Psal. 37. Jer. 8.22.
• * 1.947

  V. The Priest a counsellor and comforter. Book of Com∣mon-Prayer, at the Com∣munion. Prov. 19.20.
• * 1.948

  Quòd si fortè alicujus cor, vel livor, vel infidelitas, vel aliquod malum latenter irrep∣serit, non erubescat qui animae suae curam gerit, confiteri haec huic qui prae••st, ut ab ipso p••r verbum Dei & salubre consilium curetur. Clem. Ep. 1. ad Jacob. fr. Domini.
• * 1.949

  Certas Poenitentiae leges condere, quibus & tempus & modus singulis peccatis expiandis praestitueretur (Canones Poenitentiales vo∣cant) quibus ut fieret satis, opus erat sacer∣dotem in consilium adhiberi, praesertim à laicis.
• * 1.950

  Severè jubent in legibus suis, ut Sacerdo∣tes Poenitentialem Librum benè calleant,— ut accepto ab eis salutari consilio, saluberri∣mis poenitentiae observationibus, seu mutuis orationibus peccatorum maculas diluamus.
• * 1.951

  Vides igitur necessarium su∣isse Sacerdotis uti consilio, quatenus insti∣tutis Poenitentiae legibus fieret satis, quae laicis non perinde cognitae erant. B. Rhen. praef. ad Tertul. de Poenit.
• * 1.952

  Prov. 25.11.
• * 1.953

  Luke 4.18, 19.
• * 1.954

  D••us crimen nullum excepit q••i p••ccata do∣n••vit omnia. Ambr.
• * 1.955

  Non ergo gau∣deamus super alicujus pecca∣tum, sed magis lugeamus. — nec imm••ritò, quoniam qui lapsu alieno gaudet, Diaboli gaudet victoria. Ambr. lib. 2. de Poen. cap. 8.
• * 1.956

  Confessor Or∣dinary is he that hath cure of souls.
• * 1.957

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.958

  A Jos. Scalig. & Tho. Erpenio. Edit. XXXVI. pag. 30.
• * 1.959

  Il avoit de coustome de dire, quand il voyoit des Medicines, & Philosophées entres les hom∣mes; que de teus les animaux l'homme estoit le plus advise. Thevet des illust. hommes liv. 2. chap. 6. v••é de Diogenes.
• * 1.960

  Tantummodo circumspice diligentiùs cui de∣b••as consiteri peccatum tuum; proba priùs me∣dicum cui debeas causam languoris exponere, qui sciat infirmari cum infirmante, fl•••• cum flente, qui condolendi & compatien•••• aov••rit disciplinam, ut it•• demùm si quid ill dix••rit, qui se priùs & cruditum Medicum ost••••d rit & misericord••m, si quid consili•• ••••••erit facias & sequaris. O••••g hom. 2. in Ps. 37.
• * 1.961

  Aliud est favo∣re v••l odio pro∣prium Sacerdo∣tem contemn re, quod Canones vetant; aliud caecum vitare, quod Urbanus monet. Lomb. l. 4. dist. 21. Sect. Caveat autem.
• * 1.962

  Qui scienter alienum accedit Sacerdotem, & non habentem potestatem super eum, non absol∣vitur, quia talis ponit absolutioni obicem per praevaricationem praecepti ecclesiastici— im∣mo bona fide accedenti alienum Sacerdotem negligenter, ignorantia non excus••t, nec talis percipit absolutionis fructum. Ru. Tapper. Art. 5. p. 85.
• * 1.963

  Habet Sacerdos ex ordine potestatem activam judicandi, sed non passivam, sive materiam; sed oportet aliquem subditum sibi dari, in quē habeat jurisdictionem, non solùm ad hoc, ut vitè absolvat, sed ut simpliciter absolvat. Quia sententia à non suo judice lata, ••st nulla. Scotus lib. 4. dist. 19.
• * 1.964

  Ridiculus esset, immo n••farius summus Ponti∣fex, si examen & probationem idonei Confesso∣ris relinqueret arbitrio cujus∣libet popularis. Canus Relect. de Poen. part. 6. pag. 952.
• * 1.965

  Electio discreti sacerdotis non est nobis com∣missa, ut nostro arbitrio facienda, sed de licen∣tia superioris, si fortè proprius Sacerdos esset minùs idoneus ad apponendum peccato salutare remedium. Aquin. dist. 17. Qu. 3. art. 3.
• * 1.966

  Alterum, ne quis alieno Sacerdo∣ti confiteatur; alterum ne quis Sacerdos non examinatus confessiones au∣diat. Canus Rel. part. 6. pag. 952.
• * 1.967

  Praeceptis insti∣tuitur vita con∣tra peccatum, remediis r••sti∣tuitur post pec∣catum innocen∣tiae; infelix ill•• qui praeceptum contempsit & remedium. Bern.
• * 1.968

  Sic praecepta de sumenda eucharistia & con∣fessione r••liquit Christus, nec revera potest de∣terminari ex solo divino jure, quo tempore haec praecepta nos obligent. Canus Relec. de poen. part. 6. p. 957.
• * 1.969

  Lateran. sub Innocentio III. Imponit ne∣cessitatem non differendi con∣fessionem ultra annum, non au∣tem dat licen••i∣am diff••rendi. Bonavent.
• * 1.970

  I. At the time of Death.
• * 1.971

  Rubrick at the visitation of the sick.
• * 1.972

  Non idem esse periculum mortis, & articulū mortis; est periculum mortis in his duntaxat undè mors frequ••nter solet accidere; & articu∣los mortis, cùm regularitèr certa mors est, aut à morbo, vel vulnere, aut ab exteriore vi. Re∣lect. de poenit. part. 6.
• * 1.973

  II. Upon at∣chievements and underta∣kings full of hazard and danger.
• * 1.974

  Fabians Chro∣nicle in Henry V. Anno R••gni 3. & Christi 1416. Octob. 25.
• * 1.975

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in 1 Cor. 11. Ho 28.
• * 1.976

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theoph. ibid.
• * 1.977

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Homil. 17. ad Heb. tom. 4. p. 524.
• * 1.978

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pastorum est, singula∣rum evium vitia explorantium. Quid si l••gamus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Notae Dounaei. tom 8. pag. 589.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Strom. l. 4. pag. 380. lin. 2. edit. Heynsii.
• * 1.979

  Matth. 18.15.
• * 1.980

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theoph. in Mat. 18.
• * 1.981

  Celare peccatum de lege naturae eleganter pro∣bat Scotus quatuor rationibus: 1. ex ratione charitatis: 2. ex ratione fidelitatis: 3. ex ra∣tione veritatis, & veracitatis: 4. ex ratione unitatis, & mutuae utilitatis. Biel, l. 4. dist. 21. Qu. Unica.
• * 1.982

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To. 6. pag. 608. lin. 10.
• * 1.983

  Causas Criminum quas [Poenitentes] confi∣tebantur, nulli nisi Domino soli, apud quem in∣terced••bat, loquebatur. Paulin. in vit. Ambr.
• * 1.984

  Quidam fuit confessus Sacerdoti, quòd in∣tend••bat interficere Sempronium, vel aliud m••leficium committere, & quòd non poterat abstinere, Nunquid Sacerdos peccet revelando? Innocentius instat, & concludit, quod hoc peccatum non dicitur derectum in poeniten∣tia, tum quia peccatum est committendum, & non commissum; tum quia non habet contriti∣onem. Undè Sac••rdos debet (quantùm cau∣tiùs potest) revelare, ut peccatum impediatur: & tene hoc semper menti, quod peccatum com∣missum, & non committendum dicitur de∣tegi in Poenitentia. Panorm. supra 5. de poe∣nit. & remiss. c. Omnis utriusq. n. 24.
• * 1.985

  Quando quis confitetur se velle facere ali∣quod malum; quia istud non est dictum in poenitentiali foro, ut ideò propter rationem istius Sacramenti non tenetur celare, — sed quando vergeret in periculum communitatis, vel alterius, tum si nullo modo cessoret talis, quin illud faciat, credo sine praejudicio, quòd non solùm potest, immo tenetur revelare ei qui potest prodesse, & non obesse, ut malo obvietur. Sum. Angel. v. Confe. ult. nu. 7.
• * 1.986

  Potest quis confiteri peccatum, non tamen ut praesens, sed potius ut est in proposito de fu∣turo; ut cum dicit se velle fornicari, & nolle desistere: dico ergo quòd non tenetur celare sim∣pliciter, nec si Sacerdos tal••m confessionem re∣velaret, poss••t condemnari tanquam violator sigilli confessionis: tamen quia hoc speci••s es∣set mali, & infamia sequeretur, propter hoc credo, et si non tenetur de jure talem confessio∣nem occultare, debet tamen celare ratione pub∣licae honestatis, nisi inconveniens aliquod grave sequeretur, tunc enim credo, quòd non esset talis confessio penitùs tacenda, nec tamen publicè revelanda propter periculum infamiae, sec cautè, & secretò alicui, qui possit & vellet prodesse innotescenda. Alex. Halens. part. 4. Qu. 28. nu. 2. art. 2. in Resp.
• * 1.987

  Non solùm peccata commissa, sed etiam committenda in confessione detecta sunt tan∣quam secreta celanda. Biel, l. 4. d. 21. Qu. 1. Conclus. 3.

  In nullo casu licet Sacerdoti revelare con∣fessionem, sive confitens poeniteat, sive non; sive confiteatur peccata jam opere perpetrata, sive perpetranda; sive sit peccatum in moribus, sive in fide. Biel, sup. resp. ad dub. 2.
• * 1.988

  Car estant en le place d•• Dieu il n'a point de bouch•• pour reveler ce qu'il a entendu, Os ha∣bent & non loquentur. Et le Sceau de la con∣fession est si impo••tant, & religieux, que pour ri••n du Mond••, il ne peut estre v••olé. P. Bess. Ca esme. Tom. 2. pag 736.
• * 1.989

  Tantam esse sigilli confessionis religionem, ut in nullo casu, propter nullum finem, etiam pro tuenda tota republica ab ing••nti m••lo, tempo∣rali vel spirituali violare illud liceat. Eudae∣mon Joh. Apol. pro Garnet. p. 335.
• * 1.990

  Perpetuum silentium praestare licet cum Re∣gis & Reipublicae internecione conjunctum, v••l certissimo Salvatoris nostri interitu, si no∣biscum hic denuò versaretur in terris. Jacob. Rex. Medit. in Orat. Dom. p. 63.
• * 1.991

  Non debet manifestare quae audivit in confes∣sione—etiamsi aliquod gravissimum malum non revelando immineret, ut occisio Regis vel civitatis ruina. Armil. Au. 5. Confes. n. 5.
• * 1.992

  Inconvenien∣ces attending the popish seal of confession.
• * 1.993

  Debet plus ti∣mere D••um, & se offerre Mar∣tyrio, quàm transgredi Dei l••gem, & Eccle∣siae, revelando confession••m. Gabr. l. 4. d. 21. Q. 1. ad pri∣mum.
• * 1.994

  Sacerdos non audit confessionem ex persona Dei, sed Ministerialiter, loqui autem ex au∣thoritate alterius, & loqui in persona sua pro∣pria, ex commissione alterius. Scotus.
• * 1.995

  E Seminariis missi Sacerdo∣tes— ad intestinas seditiones sub Confessionis sigillo concitandas. Cambd. Elizab. ad An. MDLXXX. p. 298.
• * 1.996

  Cave verò ne contrà odiosa magis fiat, si so∣veat in sinu scelera talia tam & odiosa & perniciosa. Tortura Torti, pag. 292.
• * 1.997

  Non solùm Confessor celare tenetur acta & dicta Consitentis, sed etiam Confitens ad ipsum tenetur quantum ad acta & dicta Sa∣cerdotis. Gabr. l. 4. d. 21. Q. 1. Concl. 3.
• * 1.998

  Gen. 49.6.
• * 1.999

  Sundry Exam∣ples of conspi∣racies confes∣sed and dete∣cted. Bodin. de Re∣pub. lib. 2. c. 5.
• * 1.1000

  Hist. de Paris. pag. 305.
• * 1.1001

  Hist. de Paris. pag. 144.
• * 1.1002

  Lord Bacons hist. of King H••nry 7. pag. 125.
• * 1.1003

  Hall Chron. An. RR. Hen∣rici 8.13. He was execu∣ted May 17. 1522.
• * 1.1004

  Ex judicio sa∣crifici, qui hoc quondam ex Regicidis inter confitendum se audivisse affir∣marat. Cambd. Eliz. ad An. Dom. 1571. pag. 192.
• * 1.1005

  Action a∣gainst F, Gar∣net. pag. 99.
• * 1.1006

  Potest quis id quod novit sub sigillo Secreti manifestare, si id quod novit vergit in detri∣mentum Reipublicae, vel in perniciem totius communitatis. Jacob. Lup. tract. de Confes. Propos. 36.
• * 1.1007

  Si contraria fortè charitati visa suerint, nonne just••ssimum esse liquet, ut quae pro charitate in∣venta fuerunt, pro charitate verò ubi expedire videtur, vel omittantur, vel intermittantur, vel in aliud fortè commodius demutentur? Bern. tract. de dispens. & praecepto.
• * 1.1008

  P e••a r••velan∣tis Confessio∣n m, quod ultra p••••••alum m••r∣t••••••, l••b••t de∣t••••di in Mona∣st••••ium, & de∣po••i. Sum. An∣gel. verb. Con∣fes. ult. nu. 19. Marriage in the Clergie no obstacle to the seal.
• * 1.1009

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cl. Alex. Strom. l. 3. p 338.
• * 1.1010

  Cùm Factor Re∣rum privavit semine Clerum, Ad Sathanae votum successit turba Nepotum.
• * 1.1011

  Earl of Salis∣bury.
• * 1.1012

  Anno 668. Theodorus. Seculari & Ecclesiasticâ Philosophiâ praeditus, Graecè & Latinè sus¦ficienter instru∣ctus, probus mo∣ribus. Chron. Florentii Wi∣gorn.
• * 1.1013

  1. At Heort∣ford, &c.

  2. Putta at Ro∣ch••st••••.

  3. At H thlege, Eth••lward hist. lib. 2. cap. 28.

  4. Winifrid•• from Lichfield.
• * 1.1014

  Primus omnium antistitum Cantuariae vigo∣rem Pontificalem ex••rcuit in tota B••itannia. Malmes. de gest. Pontisic. lib. 1. pag. 112. Edit. London.
• * 1.1015

  Injustè quantum nostra h••bet conjectura eje∣cerat — cujus statuta etsi perperàm acta ener∣vare illa sedes non omnino voluit. Malmes∣bur. sup à.
• * 1.1016

  Theodorus Archiepiscopus p••ccantium judi∣cia, quantis scilicet annis pro unoq••o{que} p••ccato quis poenitere debeat, mirabili & discretâ ra∣tione describit. Bed. in Chron.
• * 1.1017

  Qui agit poenitentiam non solùm diluere la∣chrymis debet p••ccatum suum, s••d etiam ••m••n∣dationibus factis operire & tegere d••licta su∣p••riora, ut n••n ei imput••tur peccatum, ergo te∣gamus l••psus nostros posterieribus factis. Amb. l. 2. de Poen. c. 5.

  Satisfactio duplex; 1. Prop••tiatoria; pro nostris, & totius mundi p••ccatis, Christus est. 2. Quam Eccl••sia exig••t à peccatoribus; vin∣dicta ••st, quam ex praescripto sacerdotis v••lut s••iritu ••••s Medici de nobis sumere debemus, comm••ssis peccatis contraria sacientes. Grop. de S••cram. Poenit. p. 107. Edit. Antw. 1556.
• * 1.1018

  Anno Dom. 740. Egbert.
• (b) 1.1019

  Egbert King of Nor∣thumberland.
• (c) 1.1020

  At York.
• * 1.1021

  Opus poenitentiale in magno olim fuisse pre∣cio; & post veterum MSS. Codicum insignē clad••m, quae Coenobiorum subsequuta est cata∣clysim, supersunt hodie diversa exemplaria splendidè quidem & antiquissimè exarata. Spelman. Concil. pag. 275.
• * 1.1022

  Sacerdos Christi sexum, aetatem, conditionem, statum, personam cujus{que} poenitentiam agere volentis, ipsum quo{que} cor poenitentis curiosè discerna••,— nè post stultum Medicum vul∣n••ra animarum siant pejora.
• * 1.1023

  Non omnibus unâ câdem{que} librâ pensan∣dum est.
• * 1.1024

  Poenitentibus at{que} lugentibus vera medica∣menta salutis.
• * 1.1025

  Psal. 32.1.
• * 1.1026

  Beda in magna devotione & tranquillitate ultimum è cor∣pore spiritum efflavit, Flor. Wigorn. ann. Dom. 735. Chron. pag. 271. Lond. an. 1592. Fasti Regum & Episcoporum Angliae ad finem Rerum Anglic. Scriptor. Lond. à Dom. H. Savilio editi.
• * 1.1027

  Gregorius Ostiens. Episcopus Praesidens, ponit Author Antiq. Britan. Ecclesiae in Northumbria; Hollenshedus verò rectiùs in regno Merciorum.
• * 1.1028

  Si quis autem (quod absit) si∣ne poenitentia, & confessione de hac luce discessit, pro eo minimè orandum est.
• * 1.1029

  Juxta judici∣um Sacerdo∣tum, & mo∣dum causae Eu∣charistiam sumite, & fructus dignos poenitentiae sacite.

  Inter Concilia Orbis Britan. &c. operà & scrutinio V. C. Henrici Spelman Equ. Aurati, edita Lond. A. D. 1639.
• * 1.1030

  A. D. 924. King Athel∣stane.
• * 1.1031

  Book 16. pag. 1360.
• * 1.1032

  Gif deaþe scyldig-man scrift spraece gyrne ne forƿyrne Him man naefre;

  Si quis rei capitalis domnatus sua ingenuè Sacerdoti peccata confiteri cupiverit, id ei conceditur. Ita vertit Guil. Lambard, AR∣XAION fol. 53. Londini ex officina Jo∣an. Daii. ann. 1568.
• * 1.1033

  Rex decenter instructus passim improbos op pressit, rebelles redarguit, justos & modestos di∣lexit, destructas Dei Ecclesias renovavit, & dilat••vit, ad laudem Creatoris summi mona∣steria constitui jussit — Erat ita{que} vir discre∣tus, mitis, humilis, benignus, liberalis, armipo∣te••s, jura Regni bellicâ potestate regaliter pro∣t••gens, populum in obsequio principum, princi∣pes ad justitiam imperiorum formavit, leges re∣ctas instituit, regno tranquillimo potitus est. Florent. Wigorn. Chron. p. 355, 356.
• * 1.1034

  Ealle þa synna besmitene pur∣done daedbote;
• * 1.1035

  And cƿeðe þonne mid reoƿsi∣gendum mode & eadmolice His an∣daetnessa to His scrifte onbu∣gende;

  Confiteor Deo omnipotenti, & confessario meo, spirituali medico, omnia peccata quae ma∣lorum spirituum inquinam••nto unquam perpe∣travi, sive in facto, sive in co••itatione, sive cum masculis, sive cum foeminis, aliáve crea∣turâ; sive secundum naturam, sive contra na∣turam.
• * 1.1036

  Non est autem temerarium, quod híc in in∣jungendis poenitentiis nullum usquam ad ima∣gines imperatur confugium, nulla ad San∣ctos unquam provocatio, ne ad Virginem ipsam Beatissimam; nec probare videtur author preca∣riam illam Magnatum poenitentiam Romanâ (uti perhibent) fultam diligentiâ. Dn. H. Spelman Concil. p. 476.
• * 1.1037

  Habentur Canones isti, & poenitentiale idio∣tismo Saxonico vetustissimè scripta, in celebri Bibliotheca Collegii Corporis Christi Cantabrig. Dn. Spelman ubi suprà.
• * 1.1038

  Circ. an. 1009.
• * 1.1039

  Gyme His CHristen domes ge∣orne & geƿunige gelomlice to scrift. & un for ƿandodlice His sinna gecyðe. & geornlice bete sƿa sƿa Him man taece. pag. 518.

  Christiana qui{que} colloquia frequentia & sa∣lubria cum Sacerdotibus crebrò exerceant; su∣áque sibi peccata inverecundè depromant, ac confiteantur, confessáque juxta Sacerdotis in∣stitutionem poeniteant at{que} emendent. D. H. Spel••an Conc. p. 528.
• * 1.1040

  Seo andetnes þe þe maesse p•••••• stum doþ ura synna. þis H••o to Gode þ on fongnum fram•••• Halƿendum geþeathum. §. 30. p••g. 605.
• * 1.1041

  Co••fessio quam Sacerdotibus facimus, hoc nobis adminiculum adfert, qui accepto ab eis salutari consilio saluberrimis poenitentiae ob∣servationibus, sive minutiis (Leg. munimen∣tis) peccatorum maculas diluimus.
• * 1.1042

  Elie synne mon sceal His scrifte andettan. þara þe He aefre gefremete oððe on porde oððe on peorce oððe on geþoHte;

  Confessiones dandae sunt de omnibus peccatis quae sive in opere, sive in verbo, sive in cogi∣tatione perpetrantur. D. Spelm. ib. p. 606.
• * 1.1043

  Se scrift sceal aHsian ge Hƿyl∣ces þinges þone þe to Him His þearfe ••prycð. & Hine laefan {that} He Him nan þing neHele. pag. 607.

  De loco & tempore quibus tribuenda sunt haec capitula, nihil adfero. H. S.
• * 1.1044

  A. D. 10••0. K. Canutus.

  Canut. regnare

  • coepit,
  • desiit,

  an. sal. hum.

  • 1016.
  • 1035.

  Guil Lambard. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fo 94.
• * 1.1045

  Anno 1017. Rex Canutus totius Angliae suscepit imperium. Flor. Chron. p. 319.

  Cn••t Rex cùm viginti annis regnasset, vi∣vere destitit apud Scaftesbirch. Hen. Hunt. p. 208 2.
• * 1.1046

  Cnutes ae; §. 23.

  And ƿe laeraþ — & bete sƿiþe ge∣orne He His scriftes geþeaH te. se ðe ðurH deoflas s••yfe on syn∣na be fealle; Prestat etiam apud D. H. Spelman. pag. 550.
• * 1.1047

  Gif deaþ scyldig man scrift spraece georne ne pysne man Him aefre. L••mb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. fo. ••14. 2. §. 41.

  Si quis rei capitalis damnatus confessionem anxiè cupiverit, nemo illum unquam arceat.
• * 1.1048

  Si quis Latro, aut alius condemnatus ad mor∣t m, quaerit conf••ssionem, nullo modo ei den••ge∣tur: Quod si quis fecerit, R••gi emendet, aut se purget.
• * 1.1049

  Qui fornicatus fuerit cum alia foemina, vel, quod pejus est, cum alia conjugata, faciat Poeni∣tentiam secundum librum poenitentialem.
• * 1.1050

  A Pascha us{que} ad Pentecosten nullus jejunet, nisi sit praeceptum pro p••blica poenitentia. R. Cnuti Leges. MS.
• * 1.1051

  Se fieri legitimum Militem (praemissâ pri∣mitùs omnium peccatorum conf••ssione, & eorum perceptâ absolutione) supplicavit.

  — Anglorum erat consuetudo, quòd qui Militiae legitimè cons••crandus esset, vespere praecedente diem consecrationis suae ad Episco∣pum, vel Abbatem, vel Monachum, vel Sacer∣dotem aliquem contritus & compunctus de omnibus suis peccatis confessionem faceret, & absolutus, orationibus & d••votionibus & af∣flictionibus deditus in Ecclesia pernoctare••; in crastino quoque missam auditurus, gladium su∣p••r altare offerret; & post Ev••ngelium Sacer∣dos benedictum gladium collo militis cum bene∣dictione imponeret, & communicatus ad eandē mi ••am sacris Christi mysteriis, denuò Miles per∣maneret. Ingulph. Hist. p. 512. 2. Lond.
• * 1.1052

  Praecipimus ut Sacerdotes in poenitentia dili∣genter attendant circumstantias, qualitatem sc. Personae, & quantitatem delicti, tempus, locum, causam, moram in peccato fact••m, de∣votionem animi poenitentis; & ut poenitentia talis injungatur uxori, unde non reddatur m••∣rito suo susp••cta de aliquo occulto & enormi peccato. Id••m de Marito conservetur. Nullus etiam Sacerdos post lapsum antequ••m confite••∣tur, ad altare praesumat accedere celebraturus. Id adjicimus ad Sacerdo••um cupiditatem rese∣candam, ut Missae non injungantur his in poe∣nitentia qui non fuerint Sacerdot••s. Roger. Hoveden. annal. pars poster. p. 458.
• * 1.1053

  A. D. 1105. Stephan Lang∣ton.
• * 1.1054

  Linwood De officio vicarii, l. 1. c. statui∣mus, & lib. 5. de poen. & re∣miss. c. Quoni∣am.
• * 1.1055

  Rob. Fabians Chron. King John, an. RR. 10. & an. Dom. 1209.
• * 1.1056

  Pandolphus.
• * 1.1057

  Caxton. part. 7. of K. John.
• (a) 1.1058

  In the word of the Pope, he should say.
• (b) 1.1059

  Received.
• * 1.1060

  A. D. 1234. Edmund de Abington.
• * 1.1061

  Quod propter imminens periculum confite∣antur Sacerdoti. Lindw. l. 5. de Poen. & Re∣miss. c. in confess.
• * 1.1062

  Otho.
• * 1.1063

  Edmundus Cantuariensis Archiepiscopus Legati Romani frequentes exactiones, quibus sacerdotes divexabantur, liberè reprehendit. Pol. Virg. l. 6. histor. Ang. p. 300.
• * 1.1064

  Ut viri prudentes, & fideles constituantur per Episcopum Confessores, quibus Personae, & minores Clerici confiteri valeant, qui Deca∣nis confiteri crubescunt forsan, & verentur. In Ecclesiis verò Cathedralibus Confessores in∣stitui praecipimus generales. Constit. Othonis Rubr. de Confess. Praelatorum.
• * 1.1065

  Octobon.
• * 1.1066

  Ab Urbano missus anno Dom. 1262. Pol. Virg. hist. Ang. l. 14. p. 257.
• * 1.1067

  De manu sanctissimi Patris Domini Cle∣mentis. Prohem. ad constir. Octoboni.
• * 1.1068

  Obiit Perusii Non. Octob. an. Dom. 1264. Onuphrii Chron. ad fi∣nem Plat. Creatus absens Perusiae per compromissum, praesentibus 20. Cardinalibus Non. Febr. erat enim Legatus in Anglia. Onuphrius, ib.
• * 1.1069

  Requirant sal∣tem semel in mense Confesso∣res Fratribus deputatos, ut sic illos qui non frequenter con∣fitentur gravi∣ter arguant, & ad confitendum inducant. Con∣stit. Octob. Rubric. ut Mo∣nachi frequen∣ter confitean∣tur, & frequen∣ter celebrent.
• * 1.1070

  A. D. 1240.
• * 1.1071

  In confessione audienda h••beat Sacerdos vultum humilem, & oculos ad terram di∣missos, nec faci••m respiciat Confitentis, & maximè Mulieris, & patienter audiat quic∣quid dixerit, & in spiritu lenitatis supportet eam, & ei pro posse suadeat, & pluribus mo∣dis, ut integrè confiteatur; Peccata inquirat usitata, inusitata autem non nisi à longe, & p••r circumstantias, & expertis detur modus confitendi, & inexpertis non d••tur occasio de∣linquendi.
• * 1.1072

  Semper majora crimina, & praecipue noto∣ria Majoribus reserventur. Linwood lib. ••de Poenit. & remiss. c. in Confess.
• * 1.1073

  A. D. 1229. Richardus Magnus.
• * 1.1074

  Cum anima longè pretiosior sit corpore, sub in∣terminatione Anathematis prohibemus, ne quis Medicorū pro salute corporali aliquid suadeat aegroto quod in periculum animae convertatur; — ut aegrum ante omnia admoneat, & in∣ducat ut Medicos invocet animarum, ut post∣quam fuerit infirmo de spirituali provisum medicamine, ad corporalis m••dicinae remedium salubrius procedatur. Linwood. lib. 5. de poen. & remiss. cap. Cum anima.
• * 1.1075

  A. D. 1244.
• * 1.1076

  Praecipimus ne aliquis praesumat impedire quin sacramentum poenitentiae unicui{que} petenti liberè impendatur, & spatium liberum confiten∣di, quod potissimè propter incarceratos suade∣tur, quibus saepius inhumaniter ne dicamus in∣fideliter denegatur. Lindw. l. 5. de poen. & re∣miss. cap. Cum sacramentum.
• * 1.1077

  A. D. 1279.
• * 1.1078

  Parochiales insuper sacerdotes caveant, ne alicui dent corpus Domini, nisi prius constet ipsum conf••ssum fuisse, testimonio & judicio fide-dignorum. Lindw. l. 3. de Missar. celebr. c. Altissimus de terra.
• * 1.1079

  A. D. 1312.
• * 1.1080

  Diligenter attendat sacerdos circumstantias criminis, qualitatem personae, tempus & lo∣cum, causam & moram in peccato. — Sa∣cerdos ad audiendum confessiones communem sibi locum eligat — & in locis absconditis non recipiat alicujus confessiones maximè mu∣lieris — talem injungat uxori poenitentiam, ut viro suo non reddatur suspecta — ne a∣liquibus injungat poenitentiam, nisi cum resti∣tutione — consulat Episcopum, vel alium qui vices ejus gerit, aut provectos, & discre∣tos viros, quorum consilio certificatus, sciat quos, & qualiter ligare possit, & absolvere— manus absolutionis non imponi nisi se corrigen∣tibus, &c. Lind. l. 5. de poen. & remis. c. Sacerdos.
• * 1.1081

  Prohibemus ne ullus sacerdos lapsus in pec∣catum mortale ad altare praesumat accedere ce∣lebraturus, antequam confiteatur, nec puto (ut quidam errantes credunt) quod mortalia dele∣antur per confessionem generalem. Lindw. l. 3. de celebr. Mis. cap. Lintheamina.
• * 1.1082

  Nullus sacerdos irâ, odio, metu etiam mortis audeat detegere quovis modo alicujus confessio∣nem signo, motu, vel verbo generaliter, vel spe∣cialiter. Et si super hoc convictus fuerit, sine spe reconciliationis non immeritò debet degra∣dari. Lin. l. 5. de poen. & remis. c. Prohibemus.
• * 1.1083

  Ut peccata graviora, & vulgatissimo suo scandalo totam commoventia civitatem, sint so∣lenni poenitentiâ castiganda. Lindw. l. 5. de poen. &. remis. c. Praeterea.
• * 1.1084

  Lindw. lib. 5. de poen. & remiss. c. Licet.
• * 1.1085

  A. D. 1334.
• * 1.1086

  Et illis ex tunc Parochiani pec∣cata renuunt confiteri. Lind. l. 2. de Judi∣ciis c. Exclusis & infra.
• * 1.1087

  A. D. 1375.
• * 1.1088

  Confessiones mulierum audiantur in propatu∣lo, quantum ad visum, non quantum ad audi∣tum. — Moneantur Laici in principio Qua∣dragesimae, & ••ito post lapsum consiteri, ne pec∣catum suo pondere ad aliud trahat. Lind. l. 5. de poen. & remis. c. Confessiones mulierum.
• * 1.1089

  Prius tamen se praeparent per aliquam absti∣nentiam de consilio sacerdotis faciendam— vivens ab ingressu ecclesiae arceatur, & moriens christianâ careat sepulturà. Lind. l. 5. de poen. & remis. c. Confessiones.
• * 1.1090

  1. Ratione sacramenti, sc. si vult celebrare, vel communicare, vel sacrum ordinem susci∣pere, &c. 2. Ratione periculi, si est in periculo mortis. 3. Ratione conscientiae, ut si dictet sibi conscientia quod statim teneatur consiteri. 4. R••∣tione dubii, ut si nunc habeat confessoris copi∣am, caeterum per totum annum non habiturum. Lindwood supra.
• * 1.1091

  A. D. 1533. A book of Re∣ligion entitu∣led, Articles devised by the Kings highness, set forth an. Reg. Hen∣rici 8. 28.
• * 1.1092

  April 28. an. RR. Hen. 8. 31. Hall. Chron. p. 228.
• (a) 1.1093

  Hall. fol. 224.
• * 1.1094

  Adeo ut uno eo∣dem{que} l••co, & tempore in Pon∣tificios laqueo, & dilaniati••n, & in Prot••s••ātes vivicomburio saevir••tur. Cambd. Ap∣par. ad El••za∣beth. pag. 6, 7.
• * 1.1095

  U••••e domi ter∣ribilis, & so••••s tyra•••••• ••u•• h••∣beretur. Camb, ibid.
• * 1.1096

  Sundry Prin∣ces of England that used con∣fession.
• * 1.1097

  I. King Edred reigned 10. years & died A. D. 955.
• * 1.1098

  Qui missa celeri legatione confessionum sua∣rum Patrem Beatum Dunstanum, scil. Abbatem, accersivit.

  Vox desuper clarè sonuit, Rex Edredus nunc in pace quiescit. Florent. Wigorn. ad ann. 955. pag. 353, 354.
• * 1.1099

  II. William Con∣queror. Resumpto ani∣mo, quae chri∣stiani sunt exe∣cutus est, & in confessione, & viatico. Malmsb. de Will. 1. pag. 63. col. 2. Lon.
• * 1.1100

  III. Margaret Q. of Sco••s.
• * 1.1101

  Sister to Ed∣gar Ethling. Presbyteris ad se accersi••is, eis{que} peccata sua confessa, oleo se perungi, coel••sti{que} viati∣co muniri fecit. Rog. Hoved. Pars prior An∣nal. pag. 266. Edit. Lond. A. D. 1093.
• * 1.1102

  IV. William Rufus. A. D. 1102.
• * 1.1103

  In Nova Forresta quae linguâ Anglorum Ytene nuncupatur, à quodam Franco Walrero Tyrello sagittâ incautè directâ percussus vitā finivit 4. Non. Augusti ••er. 5. indict. 8. Florent. Vigorn. Chron. p. 469, 470.
• * 1.1104

  Secunda dies Augusti vidit eum expirantem; siquidem illa die mane pransus in sylvam vena∣tum ivit, ibi{que} sagittâ in corde percussus, impoe∣nitens & inconfessus è vestigio mortuus est, & omni homine mox derelictus. Eadmer. hist. Nov. l. 2. p. 54.
• * 1.1105

  V. Henry I. Beau∣clerk.
• * 1.1106

  Prout ei dicebamus, ipse ore proprio sua con∣fitebatur peccata, & manu propria pectus suum percutiebat, & malam voluntatem dimitte∣bat— pro nostro officio tertio eum, & per tri∣duum absolvimus. Crucem Domini adoravit, corpus & sanguinem Domini devotè suscepit, Ele••mosynam suam disposuit — ipsius piâ petitione oleo sancto eum inunximus, & sic in pace quievit. Hugo Rothmag. Epist. ad In∣nocent. 3. extat apud Malmesb. hist. Novell. l. 1. p. 100. col. 2. London.
• * 1.1107

  VI. Richard I. 1200.
• * 1.1108

  Poysoned arrow. Caxton. part. 7. in Rich. 1.
• * 1.1109

  Poenitentiâ malè hactenus actae vitae affectus, de peccatis illicò ritè confessus est, ac Euchari∣stiâ multa cum veneratione sumptâ percussori pepercit. Pol. Virg. hist. Angl. l. 14. p. 257.
• * 1.1110

  VII. K. Richard II. A. D. 1400.
• * 1.1111

  Hall Chron. in Henry 4. pag. 14. 2.
• * 1.1112

  2 Cor. 11.30.
• * 1.1113

  Superbiae vitium est, ut quod de se fateri quisquis quasi sua sponte dignatur, hoc sibi dici ab aliis dedignetur. Greg. Mor. l. 22. c. 51.

  Pour monstre cette proprieté, & inclina de l'homme a se tenir close, & couvert en ses ini∣quitez, & la victoir, qu'il avoit obtenu sur lui, de s'accuser soi mesme, &c. D. Bes. Ca∣resme. Tom. 2. p. 716, 717.

  Certè sublimis apparet (Job) etiam in pec∣catis suis — Ego in eo non minùs admiror confessionem humillimam peccatorum, quàm tot sublimia facta virtutū — Unumquod{que} ma∣lum quamvis robustiùs vitetur, tamen humiliùs proditur. Greg. ib.
• * 1.1114

  Acts 15.25.
• * 1.1115

  Matth. 13.••9.
• * 1.1116

  Matth. 3.12.
• * 1.1117

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Str lib. 1.

  Ut valeat corpus, ferrum p••tieris & ignes; Arida nec sitiens o••a ••••gabis aquâ: Ut valeas animo, quicquam tol••rare recuses; At pars haec pretium corpore majus habet.
• * 1.1118

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Strom. l. 1. p. 258.
• * 1.1119

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. tom. 5. p. 139.
• * 1.1120

  Percontanti mihi quosnam Religionis Chri∣stianae ritus, quaeve instituta sibi max••mè cre∣derent prosutura; Duo illa semper sc. confessi∣onem & communionem sine controversia responderunt. Epist. Japon. l. 1. p. 59. 2. Di∣linguae 1571.
• * 1.1121

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lunae à Sole in Enneade∣caeteride est, 46′. 56″ cui in signifero respondit ¾ gr. 16′. 56″.
• * 1.1122

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1123

  1 Cor. 15.8.
• * 1.1124

  Cantic. 6. 4.
• * 1.1125

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eph. 4.14. Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cap. 6.11. Aslechanchas del Diablo. Bibl. Hispan.
• * 1.1126

  Faetores coelestis eloqui•• velut quodam aro∣••ate aspergit, & austera quaedam temperatu∣rus pocula, priùs ora melle circumlinit. Vin∣cent. Lyr. contr. Haeres. cap. 35.
• * 1.1127

  Rom. 2.22.
• * 1.1128

  Polybius lib. 3.
• * 1.1129

  Neque unquam Ecclesiae status ità tranquil∣lus, ut non aliquod fuerit aliquando dissidi∣um. Heming. ad Principes German. apud Sleidan. Commentar. l. 9. p. 264. Argento∣rati edit. an. 1621.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Homer. —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1130

  Confusio praedi∣catur, dum reli∣gio asseveratur. Tertul.
• * 1.1131

  Ab Apostolis— traducem fidei, & semin•• doctrinae Ecclesiae mutuatae sunt, & quotidi•• mutuantur ut Ecclesiae fiant. Tertul. praescript. contr. Haer. c. 20.

  Fides munita divinae legis authoritate, tum deinde ecclesiae Catholicae traditione. Vinc. Lyr. cap. 1.

  Fides in regula posita est— cedat curiositas fidei, cedat gloria saluti. Tertul. praescript. cap. 14.
• * 1.1132

  Isai. 9.21.
• * 1.1133

  Bellum Haereti∣corum est pax Ecclesiae. Hilar.
• * 1.1134

  Tertul. prae∣script. cap. 10.
• * 1.1135

  Neque id praeceps, aut acri impetu, sed pru∣denter, & tempestivè.

  Aulicus quidam libellum supplicem ei por∣rexit— restare adhuc quatuor aut quinque vinctos, idque immeritò,— eos esse quatuor Evangelistas, ac Apostolum Paulum diu in ignota lingua, ac carcere conclusos, & inter populum conversari non posse; illis se liber∣tatem ut reliquis petere: cui illa prudentis∣simè; sciscitandum adhuc meliùs ab ipsis esse, utrum liberari vellent. M S. in felicem me∣moriam Elizabethae R. Authore sui seculi Nestore Jacobo Ley, Marlbrigii Comite, summo Angliae Quaestore.
• * 1.1136

  Speed in Edw. 6. an. 111.
• * 1.1137

  Potentissimum ad ciendas se∣ditiones telum religio. Thuan.
• * 1.1138

  Ex religionis pallio penulam Hispanicam fa∣cere. Thuan.
• * 1.1139

  Tam mala Pom∣peii, quàm pro∣spera mundus adorat. Lucan.
• * 1.1140

  Reformatam A∣postolicam reli∣gionem scri∣ptis nervosè confirmans, n••••¦fuso tantùm a¦tramento, sed sanguine vin∣d••cans. Elench. motuum Nu∣per. Esay 5.4.
• * 1.1141

  Bishop Hall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heb. 10.33.
• * 1.1142

  2 Cor. 4.11.
• * 1.1143

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Rom, Epist. ad Corinth. 1. pag. 23.
• * 1.1144

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Demosthen.
• * 1.1145

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isid. Pelus. lib. 2. Epist. 122.
• * 1.1146

  Isa. 1.5.
• * 1.1147

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Musaeus.
• * 1.1148

  Act. 2.1. Psal. 133.2.
• * 1.1149

  Philippus Macedo Oricios suos hostes in po∣testatem redigere, & in hoc exercitum misisset, scripsit, Missos à se milites, quòd comperis∣set eos seditionibus vexari. Thuan. hist. Tom. 5. pag. 318.
• * 1.1150

  Inter tot dissidentes religione, linguâ, moribus, nationes, ex quibus auxiliar••m exercitum con∣flari necesse est, procul dubio esse quin malè conveniant, ac proinde lentè & improsperè administrari: Haec in Divano agitata. Thu∣an. Histor. Tom. 5. ad an. 1592. pag. 277. edit. Genevae, A. D. 1620.
• * 1.1151

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1152

  Arabic. Adag. 68.
• * 1.1153

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As true a position of a blind Poet, as of the blind man, John 11.31.
• * 1.1154

  K. Gustavus. Ferdinand. 3.
• * 1.1155

  Brithwoldo a∣pud Glascon••∣am excubiis lu∣cubranti & de Regia stirpe penè deleta angenti, responsum est, Regnum Anglorum est Dei, &c. Will. Malmesb. de Ge∣stis Anglor. lib. 2. pag. 51. Londini.