Vnum necessarium. Or, The doctrine and practice of repentance.: Describing the necessities and measures of a strict, a holy, and a Christian life. And rescued from popular errors. / By Jer. Taylor D.D.

CHAP. IX. Of Ecclesiasticall Penance, or, The fruits of Repentance.

§. 1.

THe fruits of Repentance, [unspec 1] are the actions of spiritual life; and signifie properly, all that piety and obedience which we pay to God in the dayes of our re∣turn, after we have begun to follow sober counsels For since all the duty of a Christian is a state of Repentance, that is, of contention a∣gainst sin, and the parts and proper periods of vi∣ctory; and Repentance which includes the faith of a Christian, is but another word to express the same grace, or mercies of the Evangelical Covenant; it follows, that whatsoever is the duty of a Christian and a means to possess that grace, is in some sense or other a Repentance, or the fruits of Gods mercy and our endevours. And in this sense S. John the Baptist means it, saying, Bring forth therefore fruits meet for Repentance; that is, since now the great expectation of the world is to be satisfied, and the Lords Christ will open the gates of mercy, and give Repentance to the world, see that ye live accordingly, in the faith and obedience of God through Jesus Christ,

That did in the event of things prove to be the ef∣fect of that Sermon.

But although all the parts of holy life are fruits of Repentance, [unspec 2] when it is taken for the state of favor published by the Gospel; yet when Repentance is a par∣ticular duty or vertue, the integral parts of holy life, are also constituent parts of Repentance; and then by the fruits of Repentance must be meant, the less necessary, but very useful effects and ministeries of Repentance, which are significations and exercises of the main duty. And these are sorrow for sins, commonly called, Contrition, Confession of them, and Satisfactions; by which ought to be meant, an opposing a contrary act of vertue to the precedent act of sin, and a punishing of our selves out of sor∣row and indignation for our folly. And this is best done by all those acts of Religion by which God is properly appeased, and sin is destroyed, that is, by those acts which signifie our love to God, and our hatred to sin, such as are Prayer, and Alms, and forgiving injuries, and punishing our selves, that is, a forgiving every one but our selves.

Many of these (I say) are not essential parts of Repentance, [unspec 3] without the actual exercise of which no man in any case can be said to be truly penitent; for the constituent parts of Repentance are nothing but the essential parts of obedience to the Com∣mandements of God, that is, direct abstinence from evil, and doing what is in the Precept. But they are fruits and significations, exercises and blessed pro∣ductions of Repentance, useful to excellent purpo∣ses of it, and such from which a man cannot be ex∣cused, but by great accidents and rare contingen∣cies. To visit prisoners, and to redeem captives, and to instruct the ignorant, are acts of charity; but he that does not act these speciall instances, is not alwayes to be condemn'd for want of charity,

because by other acts of grace he may signi∣fie and exercise his duty: He onely that refuses any instances, because the grace is not operative, he onely is the Ʋncharitable, but to the particu∣lars he can be determin'd onely by something from without, but it is sufficient to the grace it self that it works where it can, or where it is prudently chosen. So it is in these fruits of Repentance. He that out of hatred to sin abstains from it, and out of love to God endevours to keep his Commande∣ments, he is a true penitent, though he never lie upon the ground, or spend whole nights in prayer, or make himself sick with fasting; but he that in all circumstances refuses any or all of these, and hath not hatred enough against his sin to punish it in himself, when to doe so may accidentally be ne∣cessary or enjoyned, he hath cause to suspect him∣self not to be a true penitent.

No one of these is necessary in the special in∣stance, [unspec 4] except those which are distinctly and up∣on their own accounts under another precept, as Prayer, and forgiving injuries, and self-affliction in general, and Confession. But those which are onely apt ministeries to the grace, which can be ministred unto equally by other instances, those are left to the choice of every one, or to be deter∣min'd or bound upon us by accidents and by the Church. But every one of the particulars hath in it something of special consideration.

§. 2. Of Contrition or godly Sorrow.

IN all repentances it is necessary that we under∣stand some sorrow ingredient, [unspec 5] or appendant, or be∣ginning. To repent is to leave a sin; which because it must have a cause to effect it, can begin no where but where the sin is for some reason or other disli∣ked, that is, because it does a mischief. It is enough to leave it, that we know it will ruine us if we abide in it, but that is not enough to make us grieve for it when it is past and quitted. For if we believe that as soon as ever we repent of it, we shall be accepted to pardon, and that infallibly, and that being once forsaken it does not and shall not prejudice us, he that considers this, and remembers it was pleasant to him, will scarce find cause enough to be sorrowful for it. Neither is it enough to say, he must grieve for it, or else it will do him mischief. For this is not true for how can sorrow prevent the mischief, when the sor∣row of it self is not an essential duty; or if it were so in it self, yet by accident it becomes not to be so, for by being unreasonable and impossible, it be∣comes also not necessary, not a duty. To be sor∣rowful is not always in our power, any more then to be merry; and both of them are the natural pro∣ducts of their own objects and of nothing else; and then if sin does us pleasure at first and at last no mischief to the penitent, to bid them be sorrowful lest it should do mischief, is as improper a remedy as if we were commanded to be hungry to prevent be∣ing beaten. He that felt nothing but the pleasure of sin, and is now told he shall feel none of its

evils, and that it can no more hurt him when it is forsaken, then a Bee when the sting is out, if he be commanded to grieve, may justly return in an∣swer, that as yet he perceives no cause.

If it be told him, [unspec 6] it is cause enough to grieve that he hath offended God who can punish him with sad, unsufferable, and eternal torments. This is ve∣ry true. But if God be not angry with him, and he be told that God will not punish him for the sin he repents of then to grieve for having offended God is so Metaphysical and abstracted a speculation, that there must be something else in it, before a sinner can be tied to it. For to have displeased God is a great evil, but what is it to me, if it will bring no evil to me; It is a Metaphysical and a Moral evil; but unlesse it be also naturally and sensibly so, it is not the object of a natural and proper grief. It followes therefore that the state of a repenting per∣son must have in it some more causes of sorrow then are usually taught, or else in vain can they be called upon to weep and mourn for their sins. Well may they wring their faces and their hands and put on black, those disguises of passion and curtains of joy, those ceremonies and shadowes of rich widows, and richer heirs, by which they decently hide their secret smiles: well may they rend their garments, but upon this account they can never rend their hearts.

For the stating of this article it is considerable, that there are several parts or periods of sorrow, which are effected by several principles. In the be∣ginning of our repentance sometimes we feel cause enough to grieve. For God smites many into re∣pentance; either a sharp sickness does awaken us, or a calamity upon our house, or the death of our dear∣est relative; and they that finde sin so heavily in∣cumbent, and to press their persons or fortunes with feet of lead, will feel cause enough, and need not

to be disputed into a penitential sorrow. They feel Gods anger, and the evil effects of sin, and that it brings sorrow, and then the sorrow is justly great because we have done that evil which brings so sad a judgement.

And in the same proportion, [unspec 8] there is always a na∣tural cause of sorrow, where there is a real cause of fear; and so it is ever in the beginning of repen∣tance, and for ought we know it is for ever so, and albeit the causes of fear lessen as the repentance does proceed, yet it will never go quite off, till hope it self be gone and passed into charity, or at least into a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into that fulnesse of confi∣dence which is given to few as the reward of a last∣ing and conspicuous holinesse. And the reason is plain. For though it be certain in religion, that whoever repents shall be pardoned, yet it is a long time before any man hath repented worthily; and it is as uncertain in what maner and in what measures, and in what time God will give us pardon. It is as easie to tell the very day in w^ch a man first comes to the use of reason as to tell the very time in which we are ac∣cepted to final pardon; The progressions of one being as divisible as the other, and less discernible. For rea∣son gives many fair indications of it self, whereas God keeps the secrets of this mercy in his sanctuary, and drawes not the curtain till the day of death or judgement.

Adde to this that our very repentances have ma∣ny allays and imperfections, [unspec 9] and so hath our pardon.

And every one that sins hath so displeased God, [unspec 10] that he is become the subject of the Divine anger. Death is the wages; what death God please, and therefore what evil soever God will inflict, or his mortality can suffer: and he that knowes this, hath cause to fear, and he that fears hath cause to be grie∣ved that he is fallen from that state of divine favour

in which he stood secured with the guards of angels, and covered with heaven it selfe as with a shield, in w^ch he was beloved of God and heir of all his glories.

But they that describe repentance in short and ob∣scure characters, [unspec 10] and make repentance and pardon to be the children of a minute, and born and grown up quickly as a fly, or a mushrome, with the dew of a night, or the tears of a morning, making the labours of the one, and the want of the other to expire sooner then the pleasures of a transient sin, are so insensible of the sting of sin that indeed upon their grounds it will be impossible to have a real godly sorrow. For though they have done evil, yet by this doctrine they feel none and there is nothing remains as a cause of grief, unlesse they will be sorrowful for that they have been pleased formerly, and are now secured, nothing remains before them or behinde, but the pleasure that they had and the present con∣fidence and impunity: and that's no good instrument of sorrow. Securitas delicti etiam libido est ejus. Sin takes occasion by the law it self, if there be no penalty annexed.

But the first inlet of a godly sorrow which is the beginning of repentance is upon the stock of their present danger and state of evil into which by their sin they are fallen, [unspec 11] viz. when their guilt is manifest, they see that they are become sons of death, expos'd to the wrath of a provoked Deity whose anger will expresse it self when and how it please, and for ought the man knowes it may be the greatest, and it may be intolerable: and though his danger is im∣minent and certain, yet his pardon is a great way off, it may be Yea, it may be No, it must be hop'd for, but it may be missed, for it is upon conditions, and they are, or will seem very hard.

Sed ut valeas multa à olenda feres:

so that in the summe of affairs, however that the greatest sinner and the smallest penitent, are very apt, and are taught by strange doctrines to flatter them∣selves into confidence and presumption, yet he will have reason to mourn and weep, when he shall con∣sider that he is in so sad a condition, that because his life is uncertain, it is also uncertain whether or no he shall not be condemned to an eternal prison of slames: so that every sinner hath the same reason to be sorrowful, as he hath who from a great state of blessings and confidence, is fallen into great fears and great dangers, and a certain guilt and liableness of losing all he hath, and suffering all that is insuf∣ferable. They who state repentance otherwise, can∣not make it reasonable that a penitent should shed a tear. And therefore it is no wonder, that we so easily observe a great dulness and indifferency, so many dry eies and merry hearts, in persons that pre∣tend repentance, it cannot more reasonably be at∣tributed to any cause, then to those trifling and easy propositions of men, that destroy the causes of sorrow, by lessening and taking off the opinion of danger. But now that they are observed and repro∣ved, I hope the evil will be lessened. But to proceed.

2. [unspec 12] Having now stated the reasonableness and causes of penitential sorrow; the next inquiry is into the nature and constitution of that sorrow. For it is to be observed, that penitential sorrow is not seated in the affections directly, but in the under∣standing, and is rather Odium then Dolor, it is hatred of sin, and detestation of it, a nolition, a renoun∣cing and disclaiming it, whose expression is a resolu∣tion never to sin, and a pursuance of that resolution, by abstaining from the occasions, by praying for the Divine aid, by using the proper remedies for its mortification. This is essential to repentance, and must be in every man in the highest kinde. For he

that does not hate sin so as rather to choose to suffer any evil, then to doe any, loves himself more then he loves God, because he fears to displease himself rather then to displease him, and therefore is not a true penitent.

But although this be not grief, [unspec 13] or sorrow proper∣ly, but hatred, yet in hatred there is ever a sorrow, if we have done or suffered what we hate; and whe∣ther it be sorrow or no, is but a speculation of Philo∣sophy, but no ingredient of duty. It is that which will destroy sin, and bring us to God, and that is the purpose of repentance.

For it is remarkable that sorrow is indeed an ex∣cellent instrument of repentance, [unspec 14] apt to set forward many of its ministeries, and without which men ordinarily will not leave their sins; but if the thing be done, though wholly upon the discourses of rea∣son, upon intuition of the danger, upon contempla∣tion of the unworthiness of sin, or onely upon the principle of hope, or fear, it matters not which is the beginning of repentance. For we finde fear reckoned to be the beginning of wisdome, that is, of repentance, of wise and sober counsels, by Solomon. We finde sorrow to be reckoned as the beginning of repentance by S. Paul; Godly sorrow worketh repen∣tance not to be repented of. So many ways as there are, by which God works repentance in those whom he will bring unto salvation, to all the kinds of these there are proper apportion'd passions: and as in all good things there is pleasure, so in all evil there is pain, some way or other: and therefore to love and hatred, or which is all one, to pleasure and displeasure, all passions are reducible, as all colours are to black and white. So that though in all repentances there is not in every person felt that sharpness of sensi∣tive compunction and sorrow that is usuall in sad accidents of the world, yet if the sorrow be upon

the intellectual account, though it be not much per∣ceived by inward sharpnesses, but chiefly by dereli∣ction and leaving of the sin, it is that sorrow which is possible, and in our power, and that which is ne∣cessary to repentance.

For in all inquiries concerning penitential sorrow, [unspec 15] if we will avoid scruple and vexatious fancies, we must be careful not to account of our sorrow by the measures of sense, but of religion. David grieved more for the sickness of his child, and the rebellion of his son, so far as appears in the story: and the Prophet Jeremy in behalf of the Jews, for the death of their glorious Prince Josiah, and S. Paula Romana at the death of her children, were more passionate and sensibly afflicted then for their sins against God; that is, they felt more sen∣sitive trouble in that then this, and yet their re∣pentances were not to be reproved; because our penitential sorrow is from another cause, and sea∣ted in other faculties, and fixed upon differing ob∣jects, and works in other manners, and hath a di∣vers signification, and is fitted to other purposes, and therefore is wholly of another nature. It is a displeasure against sin which must be expressed by praying against it, and fighting against it; but all other expressions are extrinsecal to it, and ac∣cidental, and are no parts of it, because they cannot be under a command, as all the parts and necessary actions of repentance are most cer∣tainly.

Indeed some persons can command their tears, [unspec 16] so Gellia in the Epigram,

Si quis adest, jussae prosiliunt lachrymae;

she could cry when company was there to ob∣serve her weeping for her Father: and so can some

Orators, and many Hypocrites: and there are some that can suppress their tears by art, and reso∣lution; so Ʋlysses did when he saw his wife weep; he pitied her, but

Intra palpebras ceu cornu immota tenebat Lumina, vel ferrum, lachrymas astú{que} premebat,

he kept his tears within his eye-lids, as if they had been in a phial, which he could pour forth or keep shut at his pleasure. But although some can doe this at pleasure, yet all cannot. And therefore S. John Climacus speaks of certain pe∣nitents, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who because they could not weep, expressed their Repentance by beating their breasts: and yet if all men could weep when they list, yet they may weep and not be sorrowful; and though they can command tears, yet sorrow is no more to be commanded then hunger, and therefore is not a part or necessary duty of Repentance, when sorrow is taken for a sensitive trouble.

But yet there is something of this also to be added to our duty. [unspec 17] If our constitution be such as to be apt to weep, and sensitively troubled upon other intellectuall apprehensions of differing objects, unlesse also they finde the same effect in their Repentances, there will be some cause to suspect, that their hatred of sin, and value of o∣bedience, and its rewards, are not so great as they ought to be. The Masters of spiritual life give this rule: Sciat se culpabiliter durum, qui deflet damna temporis vel mortem amici, dolorem verò pro peccatis lachrymis non ostendit. He that weeps for temporall losses, and does not in the same manner express his sorrow for his sins, is culpa∣bly obdurate: which proposition though piously

intended is not true. For tears are emanations of a sensitive trouble or motion of the heart, and not properly subject to the understanding; and there∣fore a man may innocently weep for the death of his friend, and yet shed no tears when he hath told a lie, and still be in that state of sorrow and dis∣pleasure, that he had rather die himself then choose to tell another lie. Therefore the rule onely hath some proportions of probability, in the effect of several intellectual apprehensions. As he that is apt to weep when he hath done an unhandsome action to his friend, who yet will never punish him; and is not apt to express his sorrow in the same manner, when he hath offended God: I say, he may suspect his sorrow not to be so great or so real, but yet ab∣stractedly from this circumstance, to weep or not to weep is nothing to the duty of Repentance, save onely that it is that ordinary signe by which some men express some sort of sorrow. And therefore I understand not the meaning of that prayer of S. Austin, Domine da gratiam lachrymarum; Lord give me the grace of tears; for tears are no duty, and the greatest sorrow oftentimes is the driest; and excepting that there is some sweetness and ease in shedding tears, and that they accompany a soft and a contemplative person, an easie and a good nature, and such as is apt for religious impressions, I know no use of them, but to signifie in an apt and a dispo∣sed nature what kinde of apprehensions and trouble there is within. For weeping upon the presence of secular troubles, is more ready and easie, because it is an effect symbolical, and of the same nature with its proper cause. But when there is a spiritual cause, although its proper ef∣fect may be greater and more effective of better purposes; yet unless by the intermixture of some material and natural cause, it be more apportion'd

to a material and natural product, it is not to be charged with it, or expected from it. Sin is a spiritual evil, and tears is the signe of a natural or physical sorrow. Smart, and sickness, and labour, are natural or physical evils; and hatred and nolition is a spiritual or intellectual effect. Now as every labour and every smart is not to be hated or rejected, but sometimes chosen by the understanding, when it is mingled with a good that pleases the understanding, and is eligible upon the accounts of reason: So neither can every sin which is the intellectual evil, be productive of tears or sensitive sorrow, unless it be mingled with something which the sense and affections, that is, which the lower man hates, and which will proper∣ly afflict him; such as are, fear, or pain, or danger, or disgrace, or loss. The sensitive sorrow therefore which is usually seen in new penitents, is upon the account of those horrible apprehensions which are declared in holy Scriptures to be the consequent of sins; but if we shall so preach Repentance, as to warrant a freedome and a perfect escape instantly from all significations of the wrath of God, and all dangers for the future upon the past and present ac∣count, I know not upon what reckoning he that truly leaves his sin can be commanded to be sor∣rowful, and if he were commanded, how he can pos∣sibly obey.

But when Repentance hath had its growth and progression, [unspec 18] and is increased into a habit of piety, sorrow and sensitive trouble may come in upon an∣other account; for great and permanent changes of the minde, make great impressions upon the lower man. When we love an object intensely, our very body receives comfort in the presence of it: and there are friendly Spirits which have a natural kindness and cognation to each other, and refresh one another, passing from eye to eye, from friend

to friend: and the Prophet David felt it in the mat∣ter of Religion; My flesh and my heart rejoyce in the living Lord. For if a grief of minde is a con∣sumption of the flesh, and a cheerful spirit is a con∣servatory of health, it is certain that every great impression that is made upon the minde and dwells there, hath its effect upon the body and the lower affections. And therefore all those excellent peni∣tents who consider the baseness of sin, * their own danger though now past in some degrees, * the of∣fence of God, * the secret counsels of his Mercy, * his various manners of dispensing them, * the fear∣ful judgements which God unexpectedly sends upon some men, * the dangers of our own confidence, * the weakness of our Repentance, * the remains of our sin, * the aptnesses and combustible nature of our Concupiscence, * the presence of tempta∣tion, and the perils of relapsing, * the evil state of things which our former sins leave us in, * our dif∣ficulty in obeying, and our longings to return to Egypt, * and the fearful anger of God which will with greater fierceness descend if we chance to fall back: Those penitents (I say) who consider these things frequently and prudently, will finde their whole man so wrought upon, that every faculty shall have an enmity against sin; and therefore even the affections of the lower man must in their way con∣tribute to its mortification, and that is by a real and effective sorrow.

But in this whole affair the whole matter of que∣stion will be in the manner of operation, [unspec 19] or signifi∣cation of the dislike. For the duty is done if the sin be accounted an enemy; that is, whether the dislike be onely in the intellectual and rational appetite, or also in the sensitive. For although men use so to speak and distinguish superior from inferior ap∣petites; yet it will be hard in nature to finde any

real distinct faculties, in which those passions are subjected, and from which they have emanation. The intellectual desire, and the sensual desire are both founded in the same faculty; they are not distin∣guished by their subjects, but by their objects only: they are but several motions of the will to or from several objects. When a man desires that which is most reasonable, and perfective, or consonant to the understanding, that we call an intellectual, or rational appetite; but if he desires a thing that will doe him hurt in his soul, or to his best inte∣rest, and yet he desires it because it pleases him, this is fit to be called a sensitive appetite, because the object is sensitive, and it is chosen for a sensual rea∣son. But it is rather appetitio then appeti••us, that is, an act rather then a principle of action. The case is plainer, if we take two objects of several in∣terests, both of which are proportion'd to the un∣derstanding. S. Anthony in the desert, and S. Ber∣nard in the Pulpit were tempted by the spirit of pride: they resisted and overcame it, because pride was unreasonable and foolish as to themselves, and displeasing to God. If they had listned to the whispers of that spirit, it had been upon the ac∣counts of pleasure, because pride is that delicious∣ness of spirit which entertains a vain man, making him to delight in his own images and reflexions; and therefore is a work of the flesh, but yet plainly founded in the understanding. And therefore here it is plain, that when the flesh and the spirit fight, it is not a fight between two faculties of the soul, but a contest in the soul concerning the electi∣on of two objects. It is no otherwise in this then in every deliberation, when arguments from several interests contest each other. Every passion of the man is nothing else but a pro∣per manner of being affected with an object,

and consequently a tendency to or an aversion from it, that is, a willing or a nilling of it; which willing and nilling when they produce several permament impressions upon the minde and body receive the names of divers passions: The object it self first stri∣king the fancy or lower apprehensions by its proper energy, makes the first passion or tendency to the will, that is, the inclination or first concupiscence; but when the will upon that impression is set on work, and chooses the sensual object, that makes the abiding passion, the quality. As if the object be displeasing and yet not present, it effects fear or hatred; if good and not present, it is called desire; but all these diversifications are meerly natural effects; as to be warm is before the fire, and cannot be in our choice directly and immediately. That which is the prime and proper action of the will, that one∣ly is subject to a command; that is, to choose or refuse the sin. The passion, that is, the proper effect or impress upon the fancy or body, that is, natural, and is determin'd to the particular by the mixture of something natural with the act of the will; as if an apprehension of future evils be mingled with the refusing sin, that is, if it be the cause of it: then fear is the passion that is effected by it. If the feel∣ing some evil be the cause of the nolition, then sor∣row is the effect; and fear also may produce sor∣row. So that the passion, that is, the natural im∣press upon the man cannot be the effect of a Com∣mandement, but the principle of that passion is, we are commanded to refuse sin, to eschew evil, that's the word of the Scripture: but because we usually doe feel the evils of sin, and we have reason to fear worse, and sorrow is the natural effect of such a feeling, and such a fear, therefore the Scripture cal∣ling us to repentance, that is, a new life, a dying unto sin, and a living unto righteousness, expresses

it by sorrow, and mourning, and weeping; but these are not the duty, but the expressions, or the instru∣ments of that which is a duty. So that if any man who hates sin and leaves it, cannot yet finde the sharpness of such a sorrow as he feels in other sad accidents, there can nothing be said to it, but that the duty it self is not clothed with those circumstan∣ces which are apt to produce that passion; it is not an eschewing of sin upon considerations of a pre∣sent or a feared trouble, but upon some other prin∣ciple; or that the consideration is not deep and pres∣sing, or that the person is of an unapt disposition to those sensible effects. The Italian and his wife who by chance espied a Serpent under the shade of their Vines, were both equal haters of the little beast; but the wife only cried out, and the man kill'd it, but with as great a regret and horror at the sight of it as his wife, though he did not so express it. But when a little after they espied a Lizard, and she cried again, he told her, That he perceiv'd her trou∣ble was not alwayes deriv'd from reasonable appre∣hensions, and that what could spring onely from images of things and fancies of persons, was not considerable by a just value. This is the case of our sorrowing. Some express it by tears, some by penances and corporal inflictions, some by more ef∣fective and material mortifications of it: but he that kills it is the greatest enemy. But those persons who can be sorrowful and violently mov'd for a trifling interest, and upon the arrests of fancy, if they finde these easie meltings and sensitive afflicti∣ons upon the accounts of their sins, are not to please themselves at all, unless when they have cried out, they also kill the Serpent.

I cannot therefore at all suspect that mans re∣pentance who hates sin, [unspec 20] and chooses righteousness and walks in it, though he doe not weep, or feel

the troubles of a mother mourning over the hearse of her onely son; but yet such a sensitive grief is of great use to these purposes.

1. If it do not proceed from the present sense of the Divine judgement, yet it supplies that, and feels an evil from its own apprehension, which is not yet felt from the Divine infliction.

2. It prevents Gods anger, by being a punishment of our selves, a condemnation of the sinner, and a taking vengeance of our selves, for our having offen∣ded God. And therefore it is, consequently to this, agreed on all hands, that the greater the sorrow is, the less necessity there is of any outward affliction;

Ʋt possit lachrymis aequare labores. * 1.1

According to the old rule of the Penitentiaries.

Sitque modus culpae justae moderatio poenae, Quae tanto levior quanto contritio major.

Which general measure of repentances as it is of use in the particular of which I am now discoursing, so it effects this perswasion, that external mortificati∣ons and austerities are not any part of original and essential duty, but significations of the inward re∣pentance, unto men; and suppletories of it before God; that when we cannot feel the trouble of minde, we may at least hate sin upon another ac∣count, even upon the superinduc'd evils upon our bodies; for all affliction is nothing but sorrow; Gravis animi poena est, quem post factum poenitet, said Publius. To repent is a grievous punishment; and the old man in the Comedy cals it so.

Cur meam senectam hujus sollicito amentiâ Pro hujus egout peccatis supplicium sufferam? * 1.2

Why doe I grieve my old age for his madness, that I should suffer punishment for his sins? grieving was his punishment.

3. This sensitive sorrow is very apt to extinguish sin, it being of a symbolical nature to the design of God, when he strikes a sinner for his amendment: it makes sin to be uneasy to him; and not onely to be displeasing to his spirit, but to his sense, and conse∣quently that it hath no port to enter any more.

4. It is a great satisfaction to an inquisitive con∣science, to whom it is not sufficient that he does re∣pent, unless he be able to prove it by signs and pro∣per indications.

The sum is this. [unspec 21] No man can in any sense be said to be a true penitent, unless he wishes he had never done the sin. 2. But he that is told that his sin is pre∣sently pardon'd upon repentance, that is, upon lea∣ving it, and asking forgiveness; and that the former pleasure shall not now hurt him, he hath no reason to wish that he had never done it. 3. But to make it reasonable to wish that the sin had never been done, there must be the feeling or fear of some evil.

Conscia mens ut cuique sua est, ita concipit intra Pectora pro meritiis, spémque metúmque suis.

4. According as is the nature of that evil fear'd or felt, so is the passion effected, of hatred, or sorrow. 5. Whatever the passion be it must be totally exclu∣sive of all affection to sin, and produce enmity and fighting against it until it be mortified. 6. In the whole progression of this mortification, it is more then probable that some degrees of sensitive trouble will come in at some angle or other. 7. Though the duty of penitential sorrow it self be completed in no∣litione peccati, in the hating of sin, and our selves for doing it, yet the more penal that hate is, the more it ministers to many excellent purposes of repentance.

But because some persons doe not feel this sen∣sitive sorrow, [unspec 22] they begin to suspect their repentance, and therefore they are taught to supply this want by a reflex act, that is, to be sorrowful because they are not sorrowful. This I must needs say is a fine de∣vice, where it can be made to signify something that is material. But I fear it will not often. For how can a man be sorrowful for not being sorrowful? For either he hath reason at first to be sorrowful, or he hath not. If he hath not, why should he be sor∣rowful for not doing an unreasonable act? If he hath reason, and knows it, it is certain he will be as sor∣rowful as that cause so apprehended can effect: but he can be no more, and so much he cannot choose but be. But if there be cause to be sorrowful and the man knows it not, then he cannot yet grieve for that; for he knows no cause, and that is all one as if he had none. But if there be indeed a cause which he hath not considered, then let him be called upon to consider that, and then he will be directly, and truly sorrowful when he hath considered it; and hath reason to be sorrowful because he had not con∣sidered it before, that is, because he had not repented sooner; but to be sorrowful because he is not sor∣rowful, can have no other good meaning but this. We are to endevour to be displeased at sin, and to use all the means we can to hate it, that is, when we finde not any sensitive sorrow or pungency of spi∣rit, let us contend to make our intellectual sorrow as great as we can. And if we perceive or suspect we have not true repentance, let us beg of God to give it; and let us use the proper means of obtaining the grace; and if we are uncertain concerning the actions of our own heart, let us supply them by pray∣er, and holy desires; that if we cannot perceive the grace in the proper shape, and by its own symptoms and indications, we may be made in some measure,

humbly confident by other images and reflexions; by seeing the grace in another shape, so David, Con∣oupivi desiderare justificationes tuas, I have desired to desire thy justifications; that is, either I have prayed for that grace, or I have seen that I have that desire, not by a direct observation, but by some other signification. But it is certain, no man can be sor∣rowful for not being sorrowful, if he means the same kinde and manner of sorrow; as there cannot be two where there is not one, and there cannot be a reflex ray where there was not a direct.

But if there be such difficulty in the questions of our own sorrow, [unspec 23] it were very well that even this part of repentance should be conducted as all the other ought, by the ministery of a spiritual man, that it may be better instructed, and prudently managed, and better discerned, and led on to its proper effects. But when it is so help'd forward, it is more then Contrition, it is Confession also; of which I am yet to give in special accounts.

§. 3. Of the natures and difference of Attrition and Contrition.

ALL the passions of the irascible faculty are that sorrow in some sense or other which will pro∣duce repentance. [unspec 24] Repentance cannot kill sin, but by withdrawing the will from it: and the will is not to be withdrawn, but by complying with the contrary affection to that which before did accom∣pany it in evil. Now whatever that affection was,

pleasure was the product, it was that which nurs'd or begot the sin: Now as this pleasure might pro∣ceed from hope, from possession, from sense, from fancy, from desire, and all the passions of the concu∣piscible appetite; so when there is a displeasure con∣ceived, it will help to destroy sin, from what passion soever, of what faculty soever, that displeasure can be produced.

If the displeasure at sin proceeds from any passion of the irascible faculty, [unspec 25] it is that which those Divines who understand the meaning of their own words of art commonly call Attrition, that is, A resolving against sin, the resolution proceeding from any prin∣ciple that is troublesome and dolorous: and in what degree of good that is, appears in the stating of this Question, it is acceptable to God; not an acce∣ptable repentance, for it is not so much; but it is a good beginning of it, an acceptable introduction to it, and must in its very nature suppose a sorrow, or displeasure, in which although according to the quality of the motives of attrition, or the disposi∣tion of the penitent, there is more or less sensitive trouble respectively, yet in all there must be so much sorrow or displeasure, as to cause a dere∣liction of the sin, or a resolution, at least, to leave it.

But there are some natures so ingenuous, [unspec 26] and there are some periods of repentance so perfect, and some penitents have so farre proceeded in the me∣thods of holiness, and pardon, that they are fallen out with sin upon the stock of some principles pro∣ceeding from the concupiscible appetite; such are Love and Hope; and if these have for their object God, or the Divine promises, it is that noblest principle of repentance or holy life, which Divines call Contrition. For hope cannot be without love of that which is hoped for; if therefore this hope have

for its object, temporal purchases, it is or may be a sufficient cause of leaving sin, according as the power and efficacy of the hope shall be; but it will not be sufficient towards pardon, unless in its pro∣gression, it joyn with some better principle of a spiritual grace. Temporal Hope and temporal Fear may begin Gods work upon our spirits; but till it be gone farther, we are not in the first step of an actual state of grace. But as attrition proceeds from the motives of those displeasing objects, which are threatned by God to be the evil consequents of sin, relating to eternity; so Contrition proceeds from objects and motives of desire, which are promises and benefits, received already, or to be received hereafter. But these must also be more then tem∣poral good things: for hopes and fear relating to things (though promised or threatned in holy Scri∣pture) are not sufficient incentives of a holy and ac∣ceptable repentance, which because it is not a tran∣sient act, but a state of holiness, cannot be suppor∣ted by a transitory and deficient cause, but must wholly rely upon expectation and love of things that are eternal and cannot pass away. Attrition begins with fear, Contrition hath hope and love in it. The first is a good beginning, but it is no more; before a man can say he is pardoned, he must be gone beyond the first, and arrived at this. The reason is plain; because although in the beginnings of Repentance there is a great fear, yet the causes of this fear wear away and lessen, according as the repentance goes on, and are quite extinguished, when the penitent hath mor∣tified his sin, and hath received the spirit of ado∣ption, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the confidence of the sons of God; but because repentance must be per∣fect, and must be perpetual during this life, it must also be maintained, and supported

by something that is lasting, and will not wear off, and that is hope and love; * 1.3 according to that of S. Au∣stin, Poenitentiam certam non facit nisi odium peccati & amor Dei. Hatred of sin, and the love of God make repentance firm and sure; nothing else can do it: but this is a work of time, but such a work that without it be done, our pardon is not perfect.

Now of this Contrition relying upon motives of pleasure and objects of amability, [unspec 27] being the noblest principle of action, and made up of the love of God, and holy things, and holy expectations, the product is quite differing from that of attrition, or the imperfect repentance; for that commencing upon fear or displeasure, is onely apt to produce a dereliction or quitting of our sin, and all the servile affections of frighted or displeased persons. But this would not effect an universal obedience; which onely can be effected by love and the affection of sons; which is also the product of those objects, which are the incentives of the divine love, and is called Contrition; that is, a hatred against sin as be∣ing an enemy to God, and all our hopes of enjoy∣ing God, whom because this repenting man loves and delights in, he also hates whatsoever God hates, and is really griev'd, for ever having offended so good a God, and for having endangered his hopes of dwelling with him whom he so loves, and there∣fore now does the quite contrary.

Now this is not usually the beginning of repen∣tance, [unspec 28] but is a great progression in it; and it contains in it obedience. He that is attrite leaves his sin; but he that is contrite obeys God, and pursues the inte∣rests and acquists of vertue: so that Contrition is not onely a sorrow for having offended God, whom the penitent loves; that is but one act or effect of Contrition; but Contrition loves God and hates sin, it leaves this, and adheres to him, abstains from evil

and does good; dies to sin, and lives to righteous∣ness, and is a state of pardon and acceptable services.

But then there is a sorrow also proper to it; [unspec 29] For as this grace comes from the noblest passions and ap∣prehensions, so it does operate in the best manner, and to the noblest purposes. It hates sin upon higher contemplations, then he that hates it upon the stock of fear: he hates sin as being against God and Reli∣gion, and right reason, that is, he is gone farther from sin: He hates it for it self.

Poenitet, ô si quid miserorum creditur ulli, Poenitet, & facto torqueor ipse meo. Cúmque sit exilium, magis est mihi culpa dolori; Estque pati poenam quàm meruisse minus.

That is, not onely the evil effect to himself, but the irregularity and the displeasure to Almighty God are the incentives of his displeasure against sin; and because in all these passions and affective motions of the minde, there is a sorrow under some shape or other, this sorrow or displeasure is that which is a very acceptable signification, and act of repentance, and yet it is not to be judged of by sense, but by rea∣son, by the caution and enmity against sin: to which this also is to be added:

That if any man enquires, [unspec 30] whether or no his ha∣tred against sin proceed from the love of God or no; that is, whether it be Attrition or Contrition? he is onely to observe whether he does endevour heartily and constantly to please God by obedience; for this is love that we keep his commandements: and although sometimes we may tell concerning our love as well as concerning our fear; yet when the direct principle is not so evident, our onely way left to try, is by the event: That is Contrition which makes us to extermi∣nate and mortify sin, and endevour to keep the Com∣mandements of God. For that is sorrow proceeding from love.

And now it is no wonder if to Contrition, [unspec 31] pardon be so constantly annexed, in all the Discourses of Divines; but unless Contrition be thus understood, and if a single act of something like it, be mistaken for the whole state of this grace, we shall be decei∣ved by applying false promises to a real need, or true promises to an incompetent and uncapable state of things. But when it is thus meant, all the sorrows that can come from this principle are signs of life.

His lacrymis vitam damus, & miserescimus ultrè.

No man can deny pardon to such penitents, nor cease to joy in such tears.

The sum of the present enquiry is this: [unspec 32] Contrition is somtimes used for a part of repentance, somtimes taken for the whole duty. As it is a part, so it is that displeasure at sin, and hatred of it, which is commonly expressed in sorrow, but for ever in the leaving of it. It is somtimes begun with fear, somtimes with shame, and somtimes with kindness, with thankfulness and love; but Love and Obedience are ever at the latter end of it, though it were not at the beginning: and till then it is called Attrition. But when it is taken for the whole duty it self, as it is always when it is effective of pardon, then the elements of it, or parts of the constitution are fides futuri saeculi & Judicii, fides in promissis & passionibus Christi, timor Divinae majestatis, amor misericordiae, dolor pro peccatis, spes veniae petitio pro gratiâ. Faith in the promises, and sufferings of Christ, an assent to the Article of the day of judgement, and the world to come; with all the consequent perswasions and practices effected on the spirit, fear of the Divine Majesty, love of his mercy, grief for our sins, begging for grace, hope of pardon, and in this sense it is true, Cor contritum Deus non despiciet, God will never refuse to accept of a heart so contrite.

§. 4. Of Confession.

THe modern Schoolmen make Contrition to in∣clude in it, [unspec 33] a resolution to submit to the Keyes of the Church; that is, that Confession to a Priest is a part of Contrition, as Contrition is taken for a part of Repentance: for it is incomplete till the Church hath taken notice of it, but by submission to the Church Tribunal, it is made complete, and not onely so, but that which was but Attrition, is now turned into Contrition, or perfect Repentance. In the examining of this, I shall, because it is reasonable so to doe, change their manner of speaking, that the inquiry may be more material and intelligible. That Contrition does include in it a resolution to submit to the Church Tribunal, must either mean, that godly sorrow does in its nature include a desire of Confes∣sion to a Priest, and then the very word confutes the thing; or else by Contrition they meaning so much of Repentance as is sufficient to pardon, mean also that to submit to the Keyes, or to confess to a Priest is a necessary or integral part of that Repen∣tance, and therefore of Contrition. Concerning the other part of their affirmative, that Attrition is by the Keyes chang'd into Contrition; this being turned into words fit for men to speak, such men (I mean) that would be understood, signifies plainly this: That the most imperfect Repentance towards God, is sufficient if it be brought before the Church; that is, a little on the penitent mans part, and a little on the Priests part, is disposition enough to the recei∣ving of a pardon: So that, provided you doe all

that the Church commands you, you may make the bolder to leave out something of Gods command, which otherwise you might not doe. The Priest may doe half the work for you. These thus repre∣sented, I shall consider apart.

1. [unspec 34] Confession is an act of Repentance highly requisite to its perfection, and in that regard parti∣cularly called upon in holy Scripture. But concer∣ning this, and all the other great exercises, actions or general significations of Repentance, every word singly is used indefinitely for the whole duty of Re∣pentance. Thus Contrition is used by David; A broken and a contrite heart, O God, thou shalt not despise; that is, a penitent heart God will not re∣ject. The same also is the usage of Confession by S. John; * 1.4 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all un∣righteousness; that is, if we repent, God hath pro∣mised us pardon and his holy Spirit, that he will ju∣stifie us, and that he will sanctifie us. And in pur∣suance of this, the Church called Ecclesiastical Re∣pentance by the name of Exomologesis, which though it was a Greek word, yet both Greeks and Latines used it. Exomolegesis est humiliandi hominis disci∣plina. So Tertullian. Confession is the discipline of humiliation for a man for his sins: and S. Am∣brose calls Confession poenarum compendium, * 1.5 the sum or abbreviature of penance. And this word was sometimes chang'd, and called Satisfaction: which although the Latine Church in the later ages use onely for corporal austerities, which by way of ap∣propriation they are pleased also to call Penances, yet it was anciently used for the whole course and offices of Ecclesiastical Repentance; as appears in the Councel of a 1.6 Paris, of b 1.7 Agatho, and the c 1.8 third Councel of Toledo. The result and effect of this ob∣servation is, that no more be put upon one part or

action of Repentance then upon another, to serve ends. For pardon of sins is promis'd to the peni∣tent under single words; under Contrition, under Sorrow, under Alms, under judging our selves, un∣der Confession; but no one of these alone is suffici∣ent for pardon: and when pardon is promised to any one, they must mean the whole duty; for when the whole effect is ascribed to a part, that part stands for the whole, and meanes more then a part.

2. [unspec 35] But concerning Confession as it is a special act of Repentance, the first thing that is to be said of it, is that it is due onely to God; for he is the per∣son injured, sin is the prevarication of his laws, he is our Judge, and he onely can pardon, as he onely can punish eternally. Non tibi dico ut tua peccata tanquam in pompam in publicum proferas, neque ut te accuses, sed ut pareas Prophetae dicenti, * 1.9 Revela Do∣mino viam tuam. Apud Deum ea confitere, apud Judicem confitere peccata tua, orans si non linguâ, saltem memoriâ, & ita roga ut tui misereatur.

I doe not enjoyn thee to betray thy self to the publick ear, bringing thy sins as into a Theatre, but obey the Prophet, saying, Reveal thy way un∣to the Lord. Confess to God, confess to thy Judge; praying if not with thy tongue, yet at least with thy minde, and pray so that thou mayest be heard.

So S. Chrysostome. * 1.10 And up∣on those words of S. Paul, Let a man examine him∣self, he saith, Non revelavit ulcus, non in commune Theatrum accusationem produxit, &c. He did not re∣veal his ulcer, he did not bring his accusation into the common Theatre; he made none witness of his sins, but in his conscience, none standing by, God onely ex∣cepted who sees all things. And again, upon that of the Psalm, My sin is alwayes against me; if thou art ashamed to speak it to any one, say them daily in thy

minde: I doe not say that thou confess them to thy fel∣low servant who may upbraid thee; say them to God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Let this judicatory be without assessors or witnesses, let God alone see thy confession. Quod si verecundiâ retrahente, revelare ea coram hominibus erubescis, illi quem latere non possunt confiteri ea jugi supplicatione non desinas, ac dicere, Iniquitatem me am agnosco &c. qui & absque ullius verecundiae publi∣catione curare, & sine improperio peccata donare con∣suevit. * 1.11 So Cassian in the imitation of S. Ambrose * 1.12.

If bashfulness call thee back, and thou art asham'd to reveal them before men, cease not by a conti∣nual supplication to confess them to him from whom they cannot be conceal'd, who without any pressing upon our modesty is wont to cure, and without upbraiding to forgive us our sins.

And the Fathers of the Councel of Cabaillon advanc'd this duty by divers sentences of Scripture; * 1.13 —ita duntaxat ut & Deo qui remissor est peccatorum confiteamur peccata nostra, & cum David dica∣mus, Delictum meum cognitum tibi feci, & in∣justitiam meam non abscondi: Dixi, cenfitebor ad∣versum me injustitias meas Domino, & tu remi∣sisti impietatem peccati mei &c.

God is the pardoner of sins, and therefore let us confess to him, and say with David, I have made my sin known unto thee, and mine unrighteousness have I not hid; I said, I will confess mine iniquity unto Lord, and thou forgavest the wickedness of my sin.

But this thing is press'd most earnestly by Lau∣rentius Novarriensis, who because he was a Father of the fift age, his words are of more use, by being a testimony that the Ecclesiastical repentance which we finde to be now press'd by some as simply neces∣sary, * 1.14 was not the doctrine of those times. "From that day in which thou goest out of the Font, thou be∣comest

to thy self a continual Font, and a daily remis∣sion. There is no (absolute) necessity of the Priests right hand: from thence forward God hath appointed thee to be thy own judge, thy own arbiter, and hath gi∣ven thee knowledge whereby of thy self thou mayest discern good and evil; and because while thou remainest in the body, thou canst not be free from sin, God hath after baptism plac'd thy remedy within thy self; he hath plac'd pardon within thy own choice, so that thou art not in the day of thy necessity (indispensably) tied to seek a Priest; but thou thy self as if thou wert a most skilful Doctor and Master, mayest amend thy error within thee, and wash away thy sin by repentance. The fountain is never dry, the water is within thee, absolu∣tion is in thy choice, sanctification is in thy diligence, pardon is within the dew of thine own tears Doe not thou therefore look neither for John nor Jordan, be thou thy own baptist, viz. in the baptism of repentance. Thou art defiled after thou art washed, thy bowels are defiled, thy soul is polluted; plunge thy self in the wa∣ters of repentance, cleanse thy self by abundance of tears, let compunction be plentifully in thy bowels, .... and the Lord himself shall baptize thee with the Holy Ghost and with fire, and shall heap the fruits of repen∣tance, and lay them up like wheat, but the chaff of thy sins he shall burn with unquenchable fire. Many te∣stimonies out of Antiquity to the same purpose are to be seen ready collected by Gratian under the title De poenitentiâ.

Now if any one shall inquire to what purpose it is that we should confess our sins to God who al∣ready knows them all, [unspec 36] especially since to doe so can be no part of mortification to the mans spirit: For if I steal in the presence of my brother, afterwards to tell him who saw me, that I did that which he saw me doe, is no confusion of face. That which will be an answer to this, and make it appear neces∣sary

to confess to God, will also make it appear, not to be necessary to confess to men, in respect, I say, of any absolute necessity of the thing, or essential obligation of the person.

I answer, that Confession of sins as it is simply ta∣ken for enumeration of the actions and kindes of sin, can signifie nothing as to God, for the reasons now mention'd in the inquiry. But when we are com∣manded to confess our sins, it is nothing else but another expression or word for the Commandement of Repentance. For, Confess your sins, means, ac∣knowledge that you have done amiss, that you were in the wrong way, that you were a miserable person, wandring out of the paths of God, and the me∣thods of heaven and happiness, that you ought not to have done so, that you have sinn'd against God, and broken his holy laws, and therefore are liable and expos'd to all that wrath of God which he will inflict upon you, or which he threatned. Confes∣sion of sins is a justification of God, and a senten∣cing of our selves. This is not onely certain in the nature of the thing it self; but apparent also in the words of David; * 1.15 Against thee onely have I done this evil; ut tu justificeris, that thou mightest be ju∣stified in thy saying, and clear when thou art judged. That is, if I be a sinner, then art thou righteous and just in all the evils thou inflictest. So that Confes∣sion of sins is like Confession of faith, nothing but a signification of our conviction; it is a publication of our dislike of sin, and a submission to the law of God, and a deprecation of the consequent evils. Confessio error is, * 1.16 professio est desinendi, said S. Hilary: a confession of our sin, is a profession that we will leave it; and again, Confessio peccati ea est, ut ià quod à te gestum est per confessionem peccati confitearis esse pec∣catum. That is confession of sins, not that we enu∣merate the particulars, and tell the matter of fact to

him that remembers them better then we can, but it is a condemning of the sin it self, an acknowledging that we have done foolishly, a bringing it forth to be crucified and killed. This is apparent also in the case of Achan, who was sufficiently convict of the matter of fact by the Divine disposing of lots, which was one of the ways by which God answe∣red the secret inquiries of the Jews; but when he was brought forth to punishment, * 1.17 Joshua said unto him, My son, give I pray thee, glory to the Lord God of Israel, and make confession unto him; that is, ac∣knowledge the answer of God to be true, and his judgement upon us not to be causless. [unspec 20] To this an∣swers that part of Achans reply; Indeed I have sin∣ned against the Lord God of Israel. There God was justified, and the glory was given to him, that is, the glory of his Truth and his Justice; but then Jo∣shua addes, and tell me now what thou hast done; hide it not from me. Here it was fit he should make a par∣ticular enumeration of the fact; and so he did to Joshua saying, Thus and thus have I done. For to confess to man; is another thing then to confess to God. Men need to be informed, God needs it not; but God is to be justified and glorified in the sen∣tence and condemnation of the sin or the sinner: and in order to it, we must confess our sin, that is, condemne it, confess it to be a sin, and our selves guilty, and standing at Gods mercy. S. * 1.18 Chrysostom upon those words of S. Paul, If we would judge our selves, we should not be judged, hath these words, He saith not, if we would chastise our selves, if we would punish our selves, but onely, if we would acknowledge our sins, if we would condemn our selves, if we would give sentence against our sins, we should be freed from that punishment which is due both here and there. For he that hath condemned himself, appeases God upon a double account; both because he hath acknowledged

the sins past, and is more careful for the future. To this confession of sins is opposed, the denying our sin, our hiding it from God as Adam did, that is, either by proceeding in it, or by not considering it, or by excusing it, or by justifying it, or by glorying in it: all these are high provocations of Gods anger; but this anger is taken off by confession. * 1.19 Praeveni∣amus faciem eius in confessione, said the Psalmist: Let us come before his presence with thanksgiving; so we reade it; let us prevent his anger, or, let us goe before his face with confession, so the old Latin Bibles: which is a doing as the Prodigal did, I will goe unto my Father, and say unto him, Father I have sinned against heaven and against thee: and this is the first act of exterior repentance; but it is of that repen∣tance that is indispensably necessary to salvation; * 1.20 this is Repentance towards God, which the Apostles preach'd in the first publication of Christianity.

But then besides this, [unspec 38] there is a Repentance to∣wards men, and a Confession in order to it. If I have sinn'd against my brother, I must ask his pardon and confess my error, that is, I must repent or confess to him; for he that is the injur'd person hath a right over me; I am his debtor, and oblig'd; and he can forgive me if he please, and he may choose: that is, I must pay him the debt I owe him, unless he will be pleased to remit it. For God in his infinite wisdome and goodness, and justice hath taken care to secure every mans interest; and he that takes any thing from me, is bound by Gods law to restore it, and to restore me to that state of good things from whence he forc'd me. Now because for the injury which I have already suffered, he cannot make me equal amends, because what ever he does to me for the fu∣ture, still it is true that I did suffer evil from him formerly; therefore it is necessary that I doe what I can to the reparation of that; but because what

is done and past cannot be undone, I must make it up as well as I can; that is, I must confess my sin, and be sorry for it, and submit to the judgement of the offended party, and he is bound to forgive me the sin; and I am bound to make just and prudent amends according to my power; for here every one is bound to doe his share. If the offending person hath done his part of duty, the offended must do his, that is, he must forgive him that wrong'd him; if he will not, God will untie the penitent man, and with the same chain fast binde him that is uncha∣ritable.

But my brother may be hurt by me, [unspec 39] though I have taken nothing from him, nor intended him injury. He may be scandalized by my sin, that is, tempted to sin, incouraged in his vileness, or discontented and made sorrowful for my unworthiness and transgres∣sion. In all these cases it is necessary that we repent to them also; that is, that we make amends not only by confession to God, but to our brethren also. For when we acknowledge our folly, we affright them from it; and by repentance we give them caution, that they may not descend into the same state of in∣felicity. And upon this account all publick crimi∣nals were tied to a publick Exomologesis or Repen∣tance in the Church, who by confession of their sins, acknowledged their error, and entred into the state of repentance; and by their being separate from the participation and communion of the myste∣ries, were declared unworthy of a communion with Christ, and a participation of his promises, till by repentance, and the fruits worthy of it, they were adjudged capable of Gods pardon.

At the first this was as the nature of the thing ex∣acted it, [unspec 40] in case of publick and notorious crimes, such which had done injury, and wrought publick scandal: and so far was necessary, that the Church

should be repaired if she have been injured: if publick satisfaction be demanded, it must be done; if private be required onely, then that is sufficient; though in case of notorious crimes it were very well, if the penitent would make his repentance as exem∣plary as Modesty, and his own and the publick cir∣cumstances can permit.

In pursuance of this in the Primitive Church, [unspec 41] the Bishop and whom he deputed, did minister to these publick satisfactions and amends; which custome of theirs admitted of variety and change according as new scandals or new necessities did arise. For though by the nature of the thing, they onely could be ne∣cessarily and essentially obliged who had done pub∣lick and notorious offences; yet some observing the advantages of that way of repentance, the prayers of the Church, the tears of the Bishop, the compas∣sion of the faithful, the joy of absolution and recon∣ciliation, did come in voluntarily, and to doe that by choice, which the notorious criminals were to do of necessity.

Then the Priests which the penitents had chosen, did publish or enjoyn them to publish their sins in the face of the Church, but this grew into lerable, and was left off, because it grew to be a matter of accusation before the criminal Judge, and of upbrai∣ding in private conversation, and of confidence to them that sought for occasion and hardness of heart and face, and therefore they appointed one onely Priest to hear the cases, and receive the addresses of the penitents; and he did publish the sins of them that came, onely in general, and by the publication of their penances, and their separation from the my∣steries; and this also changed into the more private; and by several steps of progression dwindled away into private repentance towards men, that is, confes∣sion to a Priest in private, and private satisfactions,

or amends and fruits of repentance: and now, Au∣ricular Confession is nothing else but the publick Ex∣omologesis, or Repentance Ecclesiastical reduced to ashes; it is the relicks of that excellent Discipline, which was in some cases necessary (as I have decla∣red) and in very many cases useful, until by the dis∣solution of manners, and the extinction of charity it became unsufferable, and a bigger scandal then those which it did intend to remedy. The result is this. That to enumerate our sins before the Holy man that ministers in holy things, that is, Confession to a Priest is not virtually included in the duty of Con∣trition; for it not being necessary by the nature of the thing, nor the Divine Commandement, is not necessary absolutely, and properly, in order to par∣don; and therefore is no part of Contrition which without this may be a sufficient disposition towards pardon, unless by accident, as in the case of scandal, the criminal come to be obliged. Onely this one advantage is to be made of their doctrine who speak otherwise in this article. The Divines in the Coun∣cel of Trent * 1.21 affirm, that they that are contrite are reconciled to God before they receive the Sacra∣ment of penance, (as they use to speak) that is, be∣fore Priestly absolution. If then a man can be con∣trite before the Priest absolves him, as their saying supposes, and as it is certain they may, and if the desire of absolution be as they say included in Con∣trition, and consequently that nothing is wanting to obtain pardon to the penitent even before the Priest absolves him; it follows that the Priests abso∣lution following this perfect disposition, and this actual pardon, can effect nothing really; the man is pardon'd before-hand, and therefore his absolu∣tion is onely declarative. God pardons the man, and the Priest by his office is to tell him so, when he sees cause for it, and observes the conditions

completed. Indeed if absolution by the Mini∣ster of the Church were necessary, then to de∣sire it also would be necessary, and an act of duty and obedience; but then if the desire (in case it were necessary to desire it) would make Contrition to be complete and perfect, and if perfect contrition does actually procure a pardon, then the Priestly absolu∣tion is onely a solemn and legal publication of Gods pardon already actually past in the Court of heaven. For an effect cannot proceed from causes which are not yet in being; and therefore the par∣don of the sins for which the penitent is contrite, cannot come from the Priests ministration which is not in some cases to be obtain'd, but desir'd only, and afterwards when it can be obtain'd, comes when the work is done. God it may be accepts the desire, but the Priests ministery afterwards is not, cannot be the cause, why God did accept of that desire; because the desire is accepted, before the absolution is in being.

But now although this cannot be a necessary duty for the reasons before reckon'd, [unspec 42] because the Priest is not the injur'd person, and therefore cannot have the power of giving pardon properly, and sufficient∣ly, and effectively; and confession is not an amends to him, and the duty it self of Confession is not an enumeration of particulars, but a condemnation of the sin, which is an humiliation before the offended party yet confession to a Priest, the minister of par∣don and reconciliation, the Curate of souls, and the Guide of Consciences is of so great use and benefit to all that are heavy laden with their sins, that they who carelesly and causlesly neglect it, are neither lo∣vers of the peace of consciences, nor are careful for the advantages of their souls.

For the publication of our sins to the minister of holy things, [unspec 43] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

said Basil, * 1.22 is just like the manifesta∣tion of the diseases of our body to the Physitian, for God hath appointed them as spiritual Physicians; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to heal sinners by the antidote of repentance, said the Fathers in the first Roman Councel under Simpli∣cius. Their office is to comfort the comfortless, to instruct the ignorant, to reduce the wanderers, to re∣store them that are overtaken in a fault, to reconcile the penitent, to strengthen the weak, and to incourage their labours, to advise remedies against sins, and to separate the vile from the precious, to drive scandals far from the Church, and as much as may be to secure the innocent lambs from the pollutions of the infected. Now in all these regards, the penitent may have ad∣vantages from the Ecclesiastical ministrations. There are many cases of conscience, which the penitent cannot determine, many necessities which he does not perceive, many duties which he omits, many abatements of duty which he ignorantly or presum∣ptuously does make; much partiality in the deter∣mination of his own interests; and to build up a soul requires so much wisdome, so much severity, so many arts, such caution and observance such va∣riety of notices, great learning, great prudence, great piety; that as all Ministers are not worthy of that charge, and secret imployment, and conduct of others in the more mysterious and difficult parts of Reli∣gion; so it is certain, there are not many of the people that can worthily and sufficiently doe it themselves: and therefore although we are not to tell a lie for a good end, and that it cannot be said that God hath by an express law required it, or that it is necessary in the nature of things; yet to some persons it hath put on so many degrees of charity and prudence, and is so apt to minister to their superinduc'd needs; that although to doe it, is not a

necessary obedience, yet it is a necessary charity; it is not necessary in respect of a positive express Com∣mandement, yet it is in order to certain ends which cannot be so well provided for by any other instru∣ment: it hath not in it an absolute, but it may have a relative and a superinduc'd necessity.

Coelestíque viro, * 1.23 quis te deceperit error, Dicito, pro culpâ ne scelus esse putet.

Now here a particular enumeration is the confession that is proper to this ministery; because the mini∣ster must be instructed first in the particulars; which also points out to us the manner of his assistances, and of our obligation; it is that we may receive helps by his office and abilities, which can be better applied, by how much more minute and particular the enumeration or confession is; and of this cir∣cumstance there can be no other consideration: ex∣cepting that the enumeration of shames and follies before a holy man is a very great restraint to the gayeties of a confident, or of a tempted person: For though a man dares sin in the presence of God, yet he dares not let his friend or his enemy see him doe a foul act:

Tam facile & pronum est superos contemnere testes, Si mortalis idem nemo sciat—

and therefore that a reverend man shall see his shame, and with a severe and a broad eye look and stare upon his dishonour, must needs be a great part of Gods restraining grace, and of great use to the mortification and prevention of sin.

One thing more there is which is highly consi∣derable in this part or ministery of repentance; [unspec 44] It is a great part of that preparation which is neces∣sary

for him who needs, and for him who desires ab∣solution Ecclesiastical. Some doe need, and some doe desire it; and it is of advantage to both. They that need it, and are bound to seek it, are such, who being publickly noted by the Church, are bound by her Censures and Discipline: that is, such who be∣cause they have given evil example to all, and en∣couragement in evil to some, to them that are easy and apt to take; are tied by the publication of their repentance, their open return, and publick amends to restore the Church so far as they can to that state of good things from whence their sin did or was apt to draw her. This indeed is necessary, and can in no regard be excused, if particular persons do not submit themselves to it, unless the Church her self will not demand it, or advise it; and then if there be an error, or a possibility to have it other∣wise, the Governours of the Church are onely an∣swerable. And in this sense are those decretory sayings, and earnest advices of the ancient Doctors to be understood. Laicus si peccet, ipse suum non potest auferre peccatum, sed indiget Sacerdote ut pos∣sit remissionem peccatorum accipere, said Origen. * 1.24

If any of the people sin, himself cannot take away his own sin, but must shew himself to the Priest, that he may obtain pardon.

For they who are spotted with sins, unless they be cured with the Priestly authority, cannot be in the bosome of the Church, said Fabianus Martyr. And as express are those words of S. Basil; * 1.25 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It behooveth every one that is un∣der authority, to keep no motion of their hearts se∣cret, but to lay the secrets of their heart naked before

them who are intrusted to take care of them that are weak or sick. That is, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the publick penitents, who are placed in the station of the mourners, must not doe their business imperfectly, but make a perfect narrative of their whole case to the penitentiary Minister: and such persons who are under discipline, or under notorious sins, must make their Exomologesis, that is, doe Ecclesiasti∣cal repentance before them who are the Trustees and Stewards of the mysteries of God: Quâ sine nul∣lus remissione potietur, said a Father to S. John de Gradibus: without which Exomologesis, or pub∣lick Ecclesiastical confession, or amends, no man shall obtain pardon: meaning, the peace of the Church. * 1.26 For to this sense we are to understand the doctrine of the holy Fathers, and we learn it from S. Austin. Rectè constituuntur ab iis qui Ec∣clesiae praesunt tempora poenitentiae, ut fiat etiam satis Ecclesiae, in quâ remittuntur ipsa peccata. Extra eam quippe non remittuntur. The times of penance are with great reason appointed by Ecclesiastical Governours, that the Church in whose communion sins are forgiven, may be satisfied. For out of her, there is no forgiveness.

For in this case the Church hath a power of bin∣ding, [unspec 45] and retaining sins and sinners; that is, a de∣nying to them the privileges of the faithful, till they by publick repentance and satisfaction have gi∣ven testimony of their return to Gods favour and service. The Church may deny to pray publickly for some persons, and refuse to admit them into the society of those that doe pray, and refuse till she is satisfied concerning them, by such signs and in∣dications as she will appoint and choose. For it appears in both Testaments, that those who are ap∣pointed to pray for others, to stand between God and the people, had it left in their choice some∣times,

and sometimes were forbidden to pray for certain criminals. Thus God gave to the Pro∣phet charge concerning Ephraim: * 1.27 Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession for them, for I will not hear thee. Like to this was that of S. John; There is a sin unto death. I say not that ye pray for him that sins unto death; that is, doe not admit such persons to the communion of prayers and holy offices; at least the Church may choose whether she will or no.

The Church in her Government and Discipline had two ends, [unspec 46] and her power was accordingly, apt to minister to these ends; 1. By condemning and punishing the sin, she was to doe what she could to save the criminal; that is, by bringing him to repen∣tance & a holy life, to bring him to pardon: 2. And if she could, or if she could not effect this, yet she was to remove the scandal, and secure the flock from infection; This was all that was needful, this was all that was possible to be done. In order to the first, the Apostles had some powers extraordinary, which were indeed necessary at the beginning of the Religion, not onely for this, but for other mi∣nistrations. The Apostles had power to binde sin∣ners; that is, to deliver them over to Satan, and to sad diseases, or death it self: and they had pow∣er to loose sinners, that is, to cure their diseases, to unloose Satans bands, to restore them to Gods fa∣vour and pardon.

This manner of speaking was used by our bles∣sed Saviour in this very case of sickness and infir∣mity: [unspec 47] Ought not this woman, a daughter of Abra∣ham, whom Satan hath bound, lo these eighteen years, be loosed from this band on the Sabbath day? The Apostles had this power of binding and loosing; and that this is the power of remitting and retaining sins, appears without exception, in the words of

our blessed Saviour to the Jews, who best under∣stood the power of forgiving sins by seeing the evil which sin brought on the guilty person taken away. That ye may know that the Son of Man hath power on earth to forgive sins; He saith to the man sick of the palsy, Arise, take up thy bed and walk. For there is a power in heaven, and a power on earth to forgive sins. The power that is in heaven, is the publick absolution of a sinner at the day of judgement. The power on earth to forgive sins, is a taking off those intermedial evils which are inflicted in the way; sicknesses, tempo∣ral death, loss of the Divine grace, and of the privileges of the faithful; These Christ could take off when he was upon earth, and his heavenly Fa∣ther sent him to do all this, to heal all sicknesses, and to cure all infirmities, and to take away our sins, and to preach glad tidings to the poor, and comfort to the afflicted, and rest to the weary and heavy laden, The other judgement is to be perform'd by Christ at his second coming.

Now as God the Father sent his Son, [unspec 48] so his holy Son sent his Apostles, with the same power on earth to binde and loose sinners, to pardon sins by taking away the material evil effects which sin should su∣perinduce; or to retain sinners by binding them in sad and hard bands to bring them to reason, or to make others afraid. Thus S. Peter sentenc'd Ana∣nias and Saphira to a temporal death: and S. Paul stroke Elymas with blindness, and deliver'd over the incestuous Corinthian to be beaten by an evil spirit, and so also he did to Hymenaeus and Ale∣xander.

But this was an extraordinary power, [unspec 49] and not to descend upon the succeeding ages of the Church: but it was in this as in all other ministeries; some∣thing miraculous and extraordinary, was for ever to

consign a lasting truth and ministery in ordinary. The preaching of the Gospel, that is, faith it self, at first, was prov'd by miracles; and the holy Ghost was given by signs and wonders, and sins were par∣don'd by the gifts of healing; and sins were retained by the hands of an angel, and the very visitation of the sick was blessed with sensible and strange reco∣veries; and every thing was accompanied with a miracle, excepting the two Sacraments, in the admi∣nistration of which we doe not finde any mention of any thing visibly miraculous in the records of ho∣ly Scripture; and the reason is plain, because these two Sacraments were to be for ever the ordinary mi∣nisteries of those graces which at first were consign'd by signs and wonders extraordinary. For in all ages of the Church reckoning exclusively from the days of the Apostles, all the graces of the Gospel, all the promises of God were conveyed, or consign'd, or fully ministred by these Sacraments, and by nothing else, but what was in order to them. These were the inlets and doors by which all the faithful were admitted into the outer Courts of the Lords Temple, or into the secrets of the Kingdome; and the solem∣nities themselves were the keys of these doors; and they that had the power of ministration of them, they had the power of the keys.

These then being the whole Ecclesiastical power, [unspec 50] and the sum of their ministrations, were to be dis∣pensed according to the necessities and differing ca∣pacities of the sons and daughters of the Church. The Thessalonians who were not furnished with a compe∣tent number of Ecclesiastical Governours, were com∣manded to abstain from the company of the brethren that walk'd disorderly. S. John wrote to the Elect Lady, that she should not entertain in her house false Apostles: and when the former way did expire of it self, and by the change of things, and the second ad∣vice

was not practicable and prudent, they were re∣duced to the onely ordinary ministery of remitting and retaining sins, by a direct admitting, or refusing and deferring to admit criminals to their ministeries of pardon, which were now onely left in the Church, as their ordinary power and ministration. For since in this world all our sins are pardon'd by those ways and instruments which God hath constituted in the Church; and there are no other external rites appoin∣ted by Christ but the Sacraments, it follows, that as they are worthily communicated or justly denied, so the pardon is or is not ministred.

And therefore when the Church did binde any sin∣ner by the bands of Discipline, she did remove him from the mysteries, and sometimes enjoyn'd exter∣nal or internal acts of repentance, to testify and to exercise the grace, and so to dispose them to pardon; and when the penitents had given such testimonies which the Church demanded, then they were absol∣ved, that is, they were admitted to the mysteries. For in the primitive records of the Church, there was no form of absolution judicial, nothing but giving them the holy Communion, admitting them to the peace of the Church, to the society and privileges of the faithful For this was giving them pardon, by vertue of those words of Christ, Whose sins ye remit they are remitted; that is, if ye who are the Stewards of my family shall admit any one to the Kingdom of Christ on earth, they shall be admitted to the participation of Christs Kingdom in Heaven; and what ye binde here, shall be bound there; that is, if they be unwor∣thy to partake of Christ here, they shall be accoun∣ted unworthy to partake of Christ hereafter; if they separate from Christs members, they also shall be se∣parate from the head; and this is the full sense of the power given by Christ to his Church, concerning sins and sinners, called by S. Paul, the word of reconcili∣ation.

For as for the other later and superinduc'd Mini∣stery of pardon in judicial forms of absolution; that is wholly upon other accounts, of good use in∣deed, to all them that desire it by reason of their present perswasions and scruples, fears and jealousies concerning the event of things. For sometimes it happens what one said of old; Mens nostra difficilli∣mè sedatur; Deus faciliùs. God is sooner at peace with us, then we are at peace with our own mindes; and because our repentances are always imperfect; and he who repents the most excellently, and hates his sin with the greatest detestation, may possibly by his sense of the foulness of his sin, undervalue his repentance, and suspect his sorrow, and because every thing is too little to deserve pardon, he may think it is too little to obtain it; and the man may be melancholy, and melancholy is fearful, and fear is scrupulous, and scruples are not to be satisfied at home, and not very easily abroad; in the midst of these and many other disadvantages, it will be necessary that he whose office it is to separate the vile from the precious, and to judge of leprosie, should be made able to judge of the state of this mans repentance, and upon notice of particulars, to speak comfort to him or something for institution. For then if the Minister of holy things shall think fit to pronounce absolution, that is, to declare that he believes him to be a true penitent and in the state of grace, it must needs adde much comfort to him and hope of pardon, not only upon the confidence of his wisdome and spiritual learning, but even from the prayers of the holy man, and the solemni∣ty of his ministration; To pronounce absolution in this case, is to warrant him so farre as his case is warrantable: That is, to speak comfort to him that is in need: to give sentence in a case which is laid be∣fore him; in which the party interested, either hath

no skill, or no confidence, or no comfort. Now in this case to dispute whether the Priests power be Judicial, or Optative, or Declarative, is so wholly to no purpose; that this sentence is no part of any power at all; but it is his office to do it, and is an effect of wisdom, not of power; it is like the an∣swering of a question, which indeed ought to be askt of him; as every man prudently is to inquire in every matter of concernment, from him who is skill'd and experienced, and profest in the faculty. But the Priests proper power of absolving, that is, of pardoning (which is in no case communicable to any man who is not consecrated to the Ministery) is a giving the penitent the means of eternal pardon, the admitting him to the sacraments of the Church, and the peace and communion of the faithful; be∣cause that is the only way really to obtain pardon of God; there being in ordinary no way to heaven but by serving God in the way which he hath command∣ed us by his Son, that is, in the way of the Church, which is his body, whereof he is Prince and Head. The Priest is the Minister of holy things; he does that by his Ministery, which God effects by real dis∣pensation; and as he gives the Spirit not by autho∣rity and proper efflux, but by assisting and dispensing those rites, and promoting those graces which are certain dispositions to the receiving of him: just so he gives pardon; not as a thing does it; nor yet as a Messenger; that is, not by way of authority and real donation; nor yet only by declaration: but as a Rhysician gives health; that is, he gives the reme∣dy which God appoints; and if he does so, and if God blesses the medicines, the person recovers, and God gives the health.

For it is certain that the holy man who ministers in repentance hath no other proper power of gi∣ving pardon then what is now described. [unspec 52] Because

he cannot pardon them who are not truly penitent, and if the sinner be, God will pardon him, whether The Priest does or no; and what can be the effect of these things, but this; that the Priest does only mi∣nister to the pardon, as he ministers to repentance? He tells us upon what conditions God does pardon, and judges best when the conditions are performed, and sets forward those conditions by his proper mi∣nistery, and ministers to us the instruments of grace, but first takes accounts of our soules, and helps us who are otherwise too partial, to judge severe, and righteous judgement concerning our eternal interest, and he judges for us, and does exhort or reprove, admonish or correct, comfort or humble, loose or binde. So the Minister of God, is the Minister of reconciliation: that is, he is the Minister of the Gospel; for that is the Word of Reconciliation which S. Paul affirms to be intrusted to him: in every of∣fice by which the holy man ministers to the Gospel, in every of them he is the Minister of pardon.

But concerning that which we call Absolution, [unspec 53] that is, a pronouncing the person to be absolved; it is certain that the forms of the present use, were not used for many ages of the Church: In the Greek Church they were never used; and for the Latine Church in Thomas Aquinas his time they were so new that he put it into one of his Quaestiones dispu∣tatae whether form were more fit, the Optative or the Judicial; whether it were better to say; [God of his mercy pardon thee] or [by his authority committed to me, I absolve thee] and in Peter Lombards days when it was esteemed an innocent doctrine to say that the Priests power was only declarative, it is like∣ly the form of absolution would be according to the power believed; which not being then universally be∣lieved to be Judicial, the Judicial form could not be of universal use; and in the Pontifical there is

no Judicial form at all; but only Optative or by way of prayer. But in this affair, besides what is already mentioned; I have two great things to say which are a sufficient determination of this whole article.

1. [unspec 54] The first is, that in the Primitive Church there was no such thing as a judicial absolution of sins used in any Liturgy, or Church, so far as can appear; but all the absolution of penitents which is recorded, was the meer admitting them to the mysteries and socie∣ty of the faithful in religious offices, the sum and perfection of which was the holy Sacrament of the Lords Supper. So the fourth Councel of Carthage Can. 76. makes provision for a penitent that is neer death; reconcilietur per manus impositionem, & in∣fundatur ori ejus Eucharistia: let him be reconciled by the imposition of hands, and let the Eucharist be poured into his mouth: that was all the solemnity; even when there was the greatest need of the Churches ministery; that is, before their penances and satisfactions were completed. The Priest or Bishop laid his hands upon him, and prayed, and gave him the Communion. For that this was the whole purpose of imposition of hands, we are taught expressely by S. Austin, * 1.28 who being to prove that imposition of hands, viz. in repentance, might be repeated, though baptisme might not; uses this for an argument, Quid enim est aliud nisi oratio su∣per hominem? It is nothing else but a Prayer said over the man. And indeed this is evident and notori∣ous in matter of fact; for in the beginning and in the progression, in the several periods of publick re∣pentance and in the consummation of it, the Bishop or the Priest did very often impose hands, that is, pray over the penitent; * 1.29 as appears in Is. Ling. from the authority of the Gallican Councels: Omni tempore jejuniis manus poenitentibus à Sacerdotibus imponan∣tur:

and again, Criminalia peccata multis jejuniis, & crebris manus sacerdotum impositionibus, eorúmque supplicationibus juxta Canonum statuta placuit pur∣gari. Criminal, that is, great sins must according to the Canons be purged with much fasting and frequent impositions of the Priests hands, and their supplicati∣ons. In every time or period of their fast, let the Priests hands be laid upon the penitents: that is, let the Priests frequently pray with him, and for him, or over him. The same with that which he also observes out of the Nicene Councel; * 1.30 Vultu & capite humiliato humilitèr & ex corde veniam postulent, & pro se or are exposcant: that's the intent of impositi∣on of hands; let the penitent humbly ask pardon that is, desire that the holy man and all the Church would pray for him: This in every stage or period of repentance was a degree of reconciliation: for as God pardons a sinner when he gives him time to repent; he pardons him in one degree, that is, he hath taken off that anger which might justly and instantly crush him all in pieces, and God pardons him yet more when he exhorts him to repentance, and yet more when he inclines him, and as he pro∣ceeds, so does God, but the pardon is not ful, and final till the repentance is so too: So does the Mini∣ster of repentance and pardon: Those only are in the unpardoned state who are cut off from all enter∣course in holy things, with holy persons, in holy of∣fices; when they are admitted to do repentance, they are admitted to the state of pardon; and every time the Bishop, or Minister prayes for him, he still sets him forwarder towards the final pardon; but then the penitent is fully reconciled on earth, when having done his repentance towards men, that is, by the commands of the Church, he is admitted to the holy Communion; and if that be sincerely done on the penitents part, and this be maturely and prudent∣ly

done on the Priests part; as the repentance to∣wards men was a repentance also towards God: so the absolution before men is a certain indication of absolution before God: But as to the main question; Then the Church only did reconcile penitents when she admitted them to the Communion; and there∣fore in the second Councel of Carthage, * 1.31 absolution is called, reconciliari Divinis altaribus, a being re∣conciled to the altar of God: and in the Councel of Eliberis, Communione reconciliari, a being recon∣ciled by receiving the Communion, * 1.32 opposite to which in the same Canon is, Communionem non ac∣cipiat; he may not receive the Communion, that is, he shall not be absolved. The same is to be seen in the 8^th Canon of the Councel of Ancyra, in the second Canon of the Councel of Laodicea, in the 85 epistle of P. Leo; * 1.33 and the first epistle of P. Vi∣gilius, and in the third Councel of Toledo, we finde the whole processe of binding and loosing described in these words: Because we finde that in certain Churches of Spain men doe not according to the Canons but unworthily repent them of their sins, that so often as they please to sin, so often they desire of the Priest to be reconciled: therefore for the restraining so execrable a presumption; it is commanded by the holy Councel that repentance should be given according to the form of the ancient Canons; that is, that he who repents him of his doings, being first suspended from the Commu∣nion, he should amongst the other penitents often runne to the imposition of hands, that is, to the Prayers of the Bishop and the Church: but when the time of his satisfaction is compleated, according as the Priests pru∣dence shall approve, let him restore him to the Commu∣nion. That's the absolution, as the rejecting him from it was the binding him; It was an excommuni∣cation; from which when he was restored to the Communion, he was loosed: And this was so known,

so universal a practice, and processe of Ecclesiastical repentance, that without any alteration (as to the main inquiry) it continued so in the Church to very many ages succeeding, and it was for a long while together the custome of penitent people in the beginning of Lent to come voluntarily to re∣ceive injunctions of discipline and penitential offi∣ces from the Priest, and to abstain from the holy Communion till they had done their penances, and then by ceremonies and prayers to be restored to the Communion at Easter; without any other form of Judicial absolution, * 1.34 as is to be seen in Albinus and in the Romane Pontifical * To which this consideration may be added; That the reconciling of penitents in the Primitive Church, was not done by the Bishop or Priest only; but sometimes by Deacons, as appears in Saint Cyprian; * 1.35 and sometimes by the people, as it was allowed by S. Paul in the case of the incestuous Corinthian; and was frequently permitted to the Confessors in the times of persecution; and may be done by an un∣baptized Catechumen, as S. Austin affirms. The result of which is, that this absolution of penitents in the Court Christian, was not an act of Priestly power incommunicably; it was not a dispensation of the proper power of the keys, but to give, or not to give the Communion; that was an effect of the power of the keys; that was really, properly, and in effect, the Ecclesiastical absolution; for that which the Deacons, or Confessors, the Laics or Ca∣techumens did, was all that, and only that which was of rite or ceremony before the giving the Commu∣nion: therefore that which was besides this giving the Communion was no proper absolution; it was not a priestly act indispensably; it might be done by them that were no Priests: but the giving of the Communion, that was a sacerdotal act, I mean

the consecration of it; though the tradition of it, was sometimes by Deacons, sometimes by them∣selves at home: This therefore was the dispensation of the keys; this was the effect of the powers of binding and loosing, of re mitting, or retaining sins, according as the sense and practice of the Church expounded her own power. The prayers of the Priest going before his ministration of the Commu∣nion were called absolution; * 1.36 that is, the beginning, and one of the first portions of it: absolutio Sacer∣dotalium precum; so it was called in ancient Coun∣cels; the Priest imposed hands, and prayed; and then gave the Communion. This was the ordinary way. But there was an extraordinary.

For in some cases the imposition of hands was omitted; that is, when the Bishop or Priest was ab∣sent; and the Deacon prayed, or the Confessor: but this was first by the leave of the Bishop or Priest, for to them it belong'd in ordinary. And 2. this was nothing else but a taking them from the station of the penitents and a placing them amongst the faith∣ful communicants; either by declaring that their penances were performed, or not to be exacted.

For by this we shall be clear of an objection which might arise from the case of dying penitents; to whom the Communion was given, and they re∣stored to the peace of the Church, that is, as they supposed, to Gods mercy and the pardon of sins; for they would not chuse to give the Communion to such persons whom they did not believe God had pardoned: but these persons though communica∣ted; * 1.37 non tamen se credant absolutos sine manus im∣positione si supervixerint, were not to suppose them∣selves absolved if they recovered that sicknesse without imposition of hands; said the Fathers of the 4^th Councel of Carthage, by which it should seem, absolution was a thing distinct from giving the Com∣munion.

To this I answer, [unspec 57] that the dying penitent was ful∣ly absolved, in case he had receiv'd the first imposi∣tion of hands for repentance, that is, if in his health he submitted himself to penance, and pub∣lick amends, and was prevented from finishing the impositions, they supposed that desire and endevour of the penitent man was a worthy disposition to the receiving the holy Communion and both together sufficient for pardon, but because this was only to be in the case of such intervening necessity, and God will not accept of the will for the deed, but in such cases where the deed cannot be accomplished, therefore they bound such penitents to return to their first obligation in case they should recover, since God had taken off their necessity, and restored them to their first capacity. And by this we under∣stand the meaning of the third Canon of the first Arausican Councel. They who having received pe∣nance depart from the body, it pleases that they shall be communicated sine reconciliatoriâ manus imposi∣tione, without the reconciling imposition of hands; that is, because the penitential imposition of hands was imposed upon them, and they did what they could, though the last imposition was not, though the last hand was not put upon them, declaring that they had done their penances, and compleated their satisfactions, yet they might be communicated, that is, absolved; quod morientis sufficit consolationi, this is enough to the comfort of the dying man according to the definition of the Fathers who conveniently enough called such a Communion their Viaticum, their Passe∣port or provision for their way. For there were two solemn impositions of hands in repentance; The first and greatest was in the first admission of them and in the imposition of the Disciplne or manner of performing penances: and this was the Bishops of∣fice; and of great consideration amongst the holy

Primitives; and was never done but by the superi∣our Clergy, as is evident in Ecclesiastical story. The second solemn imposition of hands was immediatly before their absolution or Communion; and it was a holy prayer and publication that he was accepted and had finished that processe: This was the lesse so∣lemn, and was ordinarily done by the superiour Clergy; but sometimes by others, as I have remon∣strated: other intermedial impositions there were, as appears by the Creber recursus mentioned in the 3^d Councel of Toledo above cited; the penitents were often to beg the Bishops pardon, or the Priests prayers, and the advocations and intercessions of the faithful; but the peace of the Church, that is, that pardon which she could minister, and which she had a promise that God would confirm in heaven, was the Ministery of pardon in the dispensation of the Sacrament of that body that was broken, and that bloud that was powred forth for the remission of our sins.

The result is; [unspec 58] That the absolution of sins which in the later forms and usages of the Church is in∣troduced, can be nothing but declarative; the office of the preacher and the guide of soules; of great use to timerous persons, and to the greatest peni∣tents, full of comfort, full of usefulness, and insti∣tution; and therefore although this very declaration of pardon may truly and according to the style of Scripture be called pardon; and the power and office of pronouncing the penitents pardon is in the sense of the Scripture and the Church, a good sense and signification of power; as the Pharisees are said to justifie God, when they declare his justice; and as the preacher that converts a sinner is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to save a soul from death; yet if we would speak properly, and as things are in their own nature and institution, this declarative absolution is only an act of preach∣ing,

or opening and reading the Commission; an ef∣fect of the Spirit of prudence and government en∣tring upon the Church; but the power of the keys is another thing; it is the dispensing all those rites and ministeries by which heaven is opened; and that is, the word and baptisme at the first, and ever after the holy Sacrament of the supper of the Lord, and all the parts of the Bishops and Priests advocation and intercession in holy prayers and offices.

But as for the declarative absolution, [unspec 59] although it is rather an act of wisdom then of power, it being true as S. Hierom said, * 1.38 that as the Priests of the Law could only discern, and neither cause, nor re∣move leprosies: so the Ministers of the Gospel when they retain or remit sins, do but in the one judge how long we continue guilty, and in the other declare when we are clear and free; yet this very declaration is of great use, and in many cases of great effect. For as God did in the case of David give to the Prophet Nathan a particular special and extraordinary commission: so to the Ministers of the Gospel he gives one that is ordinary and perpe∣tual. He had a prophetical evidence; but these have a certainty of faith as to one of the propositi∣ons, and as to the other, some parts of humane ex∣perience to assure them 1. of Gods gracious pardon to the penitent, and 2. of the sincerity of their repen∣tance: and therefore can with great effect minister to the comfort of sad and afflicted penitents: This does declare the pardon upon observation of the just grounds and dispositions; but the dispensati∣on of Ecclesiastical Sacraments does really minister to it, not only by consigning it; but as instruments of the Divine appointment to convey proper mercies to worthily disposed persons.

2. [unspec 60] But the other great thing which I was to say in this article is this, That the judicial absolution of

the Priest does effect no material event or change in the penitent as to the giving the pardon, and therefore cannot be it which Christ intended in the giving those excellent powers of remitting and retaining sins. Now upon this will the whole issue depend. Does the priest absolve him whom God condemnes? God is the supreme Judge, and though we may mi∣nister to his judgement, yet we cannot contradict it; or can the Priest condemn him whom God absolves? That also is impossible, He is neer that justifieth me, who will contend with me? and if God be with us, who can be against us? Or will not God pardon, unless the Priest absolves us? That may become a sad story For he may be malicious, or ignorant, or interested, or covetous, and desirous to serve his own ends upon the ruine of my soul, and therefore God dispenses his mercies by more regular, just and equal measures then the accidental sentences of unknowing or im∣prudent men: If then the Priest ministers only to repentance, by saying, I absolve thee, what is it that he effects? For since Gods pardon does not go by his measures; his must go by Gods measures; and the effect of that will be this, God works his own work in us; and when his Minister observes the effects of the divine grace, he can and ought to publish and declare to all the purposes of comfort and instituti∣on that the person is absolved; that is he is in the state of grace and divine favour, in which if he per∣severes he shall be saved. But all this while the work is supposed to be done before; and if it be, the Priest hath nothing left for him to do, but to approve, to warrant and to publish. And the case in short is this.

Either the sinner hath repented worthily, [unspec 61] or he hath not. If he hath, then God hath pardoned him already, by vertue of all the promises Evange∣lical. If he hath not repented worthily, the Priest cannot, ought not to absolve him; and therefore

can by this absolution effect no new thing. The work is done before the Priestly absolution, and therefore cannot depend upon it. Against this, no sect of men opposes any thing that I know of, excepting onely the Roman Doctors; who yet con∣fess the argument of value, if the penitent be con∣trite. But they adde this, that there is an imperfect Contrition, which by a distinct word they call At∣trition, which is a natural grief, or a grief proceed∣ing wholly from fear or smart, and hath in it no∣thing of love; and this they say does not justify the man, nor pardon the sin of it self. But if this man come to the Priest, and confess and be absolv'd, that absolution makes this attrition to become contrition, or w^ch is all one, it pardons the mans sins; and though this imperfect penitent cannot hope for pardon upon the confidence of that indisposition, yet by the Sacrament of penance, or Priestly abso∣lution he may hope it, and shall not be deceived.

Indeed if this were true, [unspec 62] it were a great advan∣tage to some persons who need it mightily. But they are the worst sort of penitents, and such which though they have been very bad, yet now resolve not to be very good, if they can any other way escape it; and by this means the Priests power is highly advanc'd, and to submit to it, would be highly necessary to most men, and safest to all. But if this be not true, then to hope it, is a false confi∣dence, and of danger to the event of souls; it is a nurse of carelesness, and gives boldness to imperfect penitents, and makes them to slacken their own piety, because they look for security upon confidence of that which will be had without trouble, or morti∣fication; even the Priests absolution. This there∣fore I am to examine, as being of very great con∣cernment in the whole article of Repentance and promised to be considered in the beginning of this Paragraph.

§. 5. Attrition, or the imperfect repentance, though with absolution, is not sufficient.

BY Attrition they mean the most imperfect Re∣pentance; [unspec 63] that is, a sorrow proceeding from fear of hell, a sorrow not mingled with the love of God: This sorrow newly begun (they say) is suffi∣cient for pardon, if the sins be confest, and the party absolved by the Priest. This indeed is a short pro∣cess, and very easy, but if it be not effectual and valid, the persons that rely upon it are miserably un∣done. Here therefore I consider,

1. [unspec 64] Attrition being a word of the Schools, not of the Scripture, or of antiquity, means what they please to have it; and although they differ in as∣signing its definition, yet it being the least and the worst part of repentance, every action of any man that can in any sense be said to repent upon consideration of any the most affrighting threat∣nings in the Gospel, cannot be denied to have at∣trition. Now such a person who being scar'd, comes to confess his sin, may still retain his affections to it; for nothing but love to God can take away his love from evil, and if there be love in it, it is Contri∣tion, not Attrition. From these premises it follows, that if the Priest can absolve him that is attrite, he may pardon him who hath affections to sin still re∣maining; that is, one who fears hell, but does not love God. If it be said that absolution changes fear into love, attrition into contrition, a Saul into a David, a Judas into a John, a Simon Magus into

Simon Peter; then the greatest conversions and miracles of change, may be wrought in an instant by an ordinary ministery; and when Simon Magus was affrighted by S. Peter about the horror of his sin, and told that he was in the gall of bitterness, and thereupon desired the Apostle to pray for him, if S. Peter had but absolved him, which he certainly might upon that affright he put the Sorcerer in; he had made him a Saint presently, and needed not to have spoken so uncertainly concerning him; Pray, if peradventure the thought of thy heart may be for∣given thee. For without peradventure he might have made a quicker dispatch, and a surer work, by giving him absolution upon his present submission, and the desire of his prayers, and his visible appa∣rent fear of being in the gall of bitterness, all which must needs be as much or more then the Roman Schools define Attrition to be. But,

2. [unspec 65] The Priest pardons upon no other terms then those upon which God pardons; for if he does then he is not the minister of God, but the supreme lord, and must doe it by his own measures, if he does it not by the measures of God. For God does ne∣ver pardon him that is onely attrite; and this is confessed, in that they require the man to goe to the Priest, that he may be made contrite: which is all one, as if he were bidden to goe to the Priest to be made chast, or liberal, temperate or humble in an instant.

3. [unspec 66] And if it be said, that although God does not pardon him that is attrite, unless it be together with the Keys, that is, unless the Priest absolves him; but then, it being all that God requires in that case, the Priest does no more then God warrants; it is done by Gods measures; the attrition or imperfect re∣pentance of the penitent, and the Keys or the Church being all which God requires; this indeed if it

could be proved were something, but there is no tittle of it in Scripture or Antiquity; it being no where said, that attrition and absolution alone are sufficient, and is an unreasonable dream but of ye∣sterday.

4. [unspec 67] For if attrition be good of it self, and a suf∣ficient disposition to receive pardon from the Church, then it is also sufficient to obtain pardon of God without the Church, in case of necessity. For unless it be for him in case of necessity sufficient to desire absolution, then the outward act does more then the in∣ward, and the ceremony were more then the grace, and the Priest could doe more then God would; for the Priest would and could pardon him, whom God would not pardon without the Priest; and the will could not be accepted for the deed, when the deed were impossible to be done; and God would require of us more then we have, more then he hath given us; and a man should live or die not by him∣self, but should be judged by the actions of others. All which contain in them impossible affirmatives, and therefore proceed from a false principle.

5. [unspec 68] But then if Attrition in some cases without the Sacrament were good, it is as good to all in∣tents and purposes of pardon, as Contrition; for Con∣trition (say the Roman Schools) is not sufficient of it self without the Keys; that is, unless it contain in it a resolution to confess and beg absolution. Now this resolution is no resolution, unless it be reduced to act when it can; it is a mockery if it does not; and it is to be excused in no case, but in that of necessity. And just so it is in at∣trition, as I have proved. In vain therefore it is for any good man to perswade his penitent to heighten his repentance, and to be contrite; for he may at a cheaper rate be assured of his pardon, if he makes

the Priest his friend: but as for Contrition, by this doctrine, it is more then needs.

6. [unspec 69] But then it is strange, that Attrition which of it self is insufficient, shall yet do the work of par∣don with the Priests absolution; and yet that that which is sufficient (as Contrition is affirmed to be in the Councel of Trent) shall not doe it without absolution, in act or desire; that is in act always, * 1.39 unless it be impossible: This incourages the imper∣fect, and discourages the perfect, tying them both to equal laws, whether they need it, or need it not.

7. [unspec 70] But I demand; Can the Priest hearing of a pe∣nitent mans confession, whom he justly and with∣out error perceives onely to be attrite, can he (I say) refuse to absolve him, can he retain his sins, till he perceives him to be contrite? certainly in the Primitive Church when they deferr'd to give him the peace of the Church for 3, for 7, for 10, for 13 years together, their purpose then was to work in him contrition, or the most excellent Repentance. But however, if he can refuse to absolve such a man, then it is because absolution will not work for him what is defective in him; it will not change it into contrition, for if it could, then to refuse to absolve him, were highly uncharitable and unreasonable. But if he cannot refuse to absolve such a person, it is because he is sufficiently disposed, he hath done all that God requires of him to dispose himself to it; and if so, then the Sacrament (as they call it) that is, the Priests absolution does nothing to the increasing his disposition, it is sufficient already. Adde to this, if in the case of attrition the Priest may not deny to absolve the imperfect penitent, then it is certain God will absolve him, in case the Priest does not; for if the Priest be bound and re∣fuses to doe it, this ought not, it cannot prejudice

the penitent, but himself onely. He therefore shall not perish for want of the Priests absolution; and if it could be otherwise, then the Parishioner might be damned for the Curates fault, which to affirm were certain blasphemy and heresy. What the Priest is bound to doe, God will doe, if the Priest will not. The result is this. That if this imperfect re∣pentance, which they call attrition, be a sufficient disposition to absolution, then the Priests ministery is not operative for the making it sufficient; and indeed it were strange it should, that absolution should make contrition, and yet contrition be ne∣cessary in order to absolution; that the form should make the matter, that one essential or integral part should make another; that what is to be before, must be made by that which comes after. But if this attrition be not a sufficient disposition to absoluti∣on, then the Priest may not absolve such imperfect penitents. So that the Priest cannot make it suffici∣ent, if of it self it be insufficient; and if it be of it self sufficient, then his absolution does but declare it so, it effects it not.

8. [unspec 71] And after all, it is certain that the words of absolution effect no more then they signifie. If therefore they doe pardon the sin, yet they doe not naturally change the disposition or the real habit of the sinner. And if the words can effect more, they may be changed to signify what they doe effect; for to signify is less then to effect. Can therefore the Church use this form of absolution? I doe by the power committed unto me, change thy attrition into contrition. The answer to this is not yet made; for their pretence is so new, and so wholly unexamined, that they have not yet considered any thing of it. It will therefore suffice for our institution in this use∣ful, material and practical question, that no such words were instituted by Christ, nor any thing like

them; no such were used by the Primitive Church, no such power pretended. And as this new do∣ctrine of the Roman Church contains in it huge estrangements, and distances from the spirit of Chri∣stianity, is another kinde of thing then the doctrine and practice of the Apostolical and succeeding ages of the Church did publish or exercise: so it is a per∣fect destruction to the necessity of holy life, it is a device onely to advance the Priests office, and to depress the necessity of holy dispositions; it is a trick to make the graces of Gods holy Spirit to be bought and sold; and that a man may at a price be∣come holy in an instant, just as if a Teacher of Mu∣sick should undertake to convey skill to his Scholar, and sell the art and transmit it in an hour; it is a de∣vice to make dispositions by art and in effect requires little or nothing of duty to God, so they pay re∣gard to the Priest. But I shall need to oppose no more against it, but those excellent words, and pi∣ous meditation of Salvian. Non levi agendum est contritione, ut debita illa redimantur quibus mors aeterna debetur, nec transitoriâ opus est satisfactione pro malis illis propter quae paratus est ignis aeternus. It is not a light contrition, by which those debts can be redeem'd to which eternal death is due; neither can a transitory satisfaction serve for those evils, for which God hath prepared the vengeance of eternal fire.

§. 6. Of Penances, or Satisfactions.

IN the Primitive Church, [unspec 72] the word Satisfacti∣on, was the whole word for all the parts and exercises of repentance; according to those words of Lactantius, Poenitentiam proposuit, ut si peccata nostra confessi Deo satisfecerimus, veniam consequa∣mur. He propounded repentance, that if we confes∣sing our sins to God, make amends or satisfaction, we may obtain pardon. Where it is evident, that Satisfaction does not signify in the modern sense of the word, a full payment to the Divine Justice; but by the exercises of repentance a deprecation of our fault, and a begging pardon. Satisfaction and pardon are not consistent, if satisfaction signify rigo∣rously. When the whole debt is paid, there is no∣thing to be forgiven. The Bishops and Priests in the Primitive Church would never give pardon till their satisfactions were performed. To confess their sins, to be sorrowful for them, to express their sor∣row, to punish the guilty person, to doe actions contrary to their former sins, this was their amends or Satisfaction; and this ought to be ours. So we sinde the word used in best Classick Authors. So Plautus brings in Alomena angry with Amphitruo.

—Quin ego illum aut deseram Aut satisfaciat mihi, atque adjuret insuper Nolle esse dicta, quae in me insontem protulit.

i.e. I will leave him, unless he give me satisfaction, and swear that he wishes that to be unsaid, which

he spake against my innocence: for that was the form of giving satisfaction, to wish it undone, or unspoken, and to adde an oath that they beleeve the person did not deserve that wrong: as we finde it in Terence Adelph: Ego vestra haec novi: nollem factum: jusjurandum dabitur, esse te indignum in∣juriâ hâc. Concerning which, who please to see more testimonies of the true sense and use of the word Satisfactions, may please to look upon Lambi∣nus in Plauti Amphi••r: and Laevinus Torrentius up∣on Suetonius in Julio.

Exomologesis, or Confession was the word which (as I noted formerly) was of most frequent use in the Church. Si de exomologesi retractas, gehennam in corde considera quam tibi exomologesis extinguet. He that retracts his sins by confessing and condem∣ning them, extinguishes the flames of hell. * 1.40 So Tertullian. The same with that of S. Cyprian, Deo patri, & misericordi precibus & operibus suis satis∣facere possunt. They may satisfy God our Father and merciful, by prayers and good works: that is, they may by these deprecate their fault, and obtain mercy and pardon for their sins: Peccatum suum satisfactione humili & simplici confitentes; * 1.41 So Cy∣prian confessing their sins with humble and simple satisfaction: plainly intimating, that Confession or Exomologesis was the same with that which they cal∣led Satisfaction. And both of them were nothing but the publick exercise of repentance (according to the present usages of their Churches) as appears evi∣dently in those words of Gennadius; * 1.42 Poenitentiae sa∣tisfactionem esse causas peccatorum exscindere, nec eo∣rum suggestionibus aditum indulgere. To cut off the causes of sins, and no more to entertain their whi∣spers and temptations, is the satisfaction of repen∣tance: and like this is that of Lactantius, Potest reduci & liberari si eum poeniteat actorum,

& ad meliora conversus satisfaciat Deo. The sinner may be brought back and freed, if he repents of what is done, and satisfies or makes amends to God by being turned to better courses. And the whole process of this is well described by Tertullian. * 1.43 Exo∣mologesis est qua delictum Demino nostrum confi∣temur, non quidem ut ignaro, sed quatenus sa∣tisfactio confessione disponitur, confessione poenitentia nascitur, poenitentiâ Deus mitigatur: we must con∣fess our sins to God, not as if he did not know them already, but because our satisfaction is dispos'd and order'd by confession; by confession our repen∣tance hath birth and production, and by repentance God is appeased.

Things being thus, [unspec 73] we need not immerge our selves in the trifling controversies of our later Schools, about the just value of every work, and how much every penance weighs, and whether God is so satisfied with our penal works, that in justice he must take off so much as we put on, and is tied also to take our accounts. Certain it is, if God should weigh our sins with the same value as we weigh our own good works, all our actions and sufferings would be found infinitely too light in the ballance. Therefore it were better that we should doe what we can, and humbly begge of God to weigh them both with vast allowances of mercy. All that we can doe, is to be sorrowful for our sins, and to leave them, * 1.44 and to endevour to obey God in the time to follow; and to take care, ut aliquo actu administre∣tur poenitentia, that our repentance be exercised with certain acts proper to it. Of which these are usually reckoned as the principle.

74. Sorrow and mourning. So S. Cyprian. * 1.45 Satisfactionibus & lamentationibus justis peccata redimuntur. Our sins are redeem'd or wash'd off by the satisfactions of just sorrow or mourning. And Pacianus gives the same advice, * 1.46 Behold, I promise that if you return to your Father by a true satisfaction, wandring no more, adding nothing to your former sins, and saying something humble and mournful [We have sinn'd in thy sight, O Father, we are not worthy of the name of sons] presently the unclean beast shall depart from thee, and thou shalt no longer be fed with the filthy nourishment of husks. And S. * 1.47 Maximus cals this mourning and weeping for our sins, moestam poenitentiae satisfactionem, the sorrowful amends or satisfaction of repentance. The meaning of this is; That when we are grieved for our sins and deplore them, we hate them, and goe from them, and convert to God who onely can give us remedy.

75. Corporal afflictions. Such as are, Fastings, watchings, hair-cloth upon our naked bodies, lyings upon the ground, journeys on foot, doing mean offices, serving sick and wounded persons, solitariness, silence, voluntary restraints of liberty, refusing lawful pleasure choosing at cer∣tain times the less pleasing meats, laborious postures in prayer, saying many and devout prayers with our arms extended, in the fashion of Christ hanging on the Cross, which indeed is a painful and afflictive posture, but safe and without detriment to our bo∣dy: adde to these the austerities used by some of the Ancients in their Ascetick devotions, who somtimes rolled themselves naked upon nettles, or thorns, shut

themselves in tombs, bound themselves to pillars, endured heats and colds in great extremity, chastise∣ments of the body, and all ways of subduing it to the empire of the soul. Of which antiquity is infi∣nitely full; and of which at last they grew so fond and enamoured, that the greatest part of their Reli∣gion was self-affliction; but I choose to propound onely such prudent severities as were apt to signify a godly sorrow, to destroy sin, and to deprecate Gods anger in such ways of which they had experience or warrant express, or authentick precedents; their Exomologesis being, * 1.48 as Tertullian describes it, a disci∣pline of humbling and throwing a man down, conver∣sationem in jungens misericordiae illicem, enjoyning a life that will allure to pity: de ipso quoque habitu at{que} victu mandat, sacco & cineri incubare, corpus sordibus obscurare. Penitential sorrow expresses it self in the very clothes and gestures of the body; that is, a great sorrow is apt to express it self in every thing, and infects every part of a man with its contact. Ʋt Alexandrum Regem videmus, * 1.49 qui cum interemisset Clytum familiarem suum, vix à se abstinuit manus: tanta vis fuit poenitendi. When Alexander had kill'd his friend Clytus, he scarce abstained from killing himself: so great is the effort and violence of repen∣tance: & this is no other thing then what the Apostle said, If one member of the body is afflicted, all the rest suffer with it: and if the heart be troubled, he that is gay in any other part goes about to lessen his trouble, and that takes off, it does not promote repentance.

76. But the use of this is material; It is a direct judging of our selves, and a perverting the wrath of God; not that these penances are a paiment for the re∣serve of the temporal guilt, remaining after the sin is pardoned. That's but a dream, for the guilt and the punishment are not to be distinguished in any material event: so long as a man is liable to punish∣ment,

so long he is guilty: and so long he is unpar∣doned, as he is obnoxious to the Divine anger. God cannot, will not punish him that is innocent; and he that is wholly pardoned, is in the place and state of a guiltlesse person. Indeed God punishes as he plea∣ses, and pardons as he pleases, by parts, and as he is appeased, or as he inclines to mercy; but our gene∣ral measure is, As our repentance is, so is our pardon, and every action of repentance does something of help to us, and this of self-affliction, when it pro∣ceeds from a hearty detestation of sin, and indigna∣tion against our selves for having provoked God, is a very good exercise of repentance; of it self it profits little, but as it is a fruit of repentance, in the vertue of it it is accepted towards its part of ex∣piation, and they that have refused this, have felt worse;

Et qui non tulerat verbera, tela tulit.

But when God sees us smite our selves in indignation for our sins, because we have no better way to ex∣presse and act our repentances, God hath accepted it, and hath himself forborn to smite us, and we have reason to beleeve he will do so again. For these expressions extinguish the delicacies of the flesh, from whence our sins have too often had their spring: and when the offending party accuses himself first, and smites first, and calls for pardon, there is nothing left to the offended person to do, but to pity and pardon. For we see that sometimes God smites a sinner with a temporal curse, and brings the man to repentance, and pardons all the rest; and therefore much rather will he do it, when we smite our selves. For this is the highest processe of confession. God is pleased that we are ashamed of our sin, that we justifie God, and give sentence against our selves, that we accuse our selves and ac∣knowledge

our selves worthy of his severest wrath: If therefore we go on and punish the sinner too, it is all, it is the greatest thing we can do: and al∣though it be not necessary in any one instance to be done, unlesse where the authority of our superiour does intervene; yet it is accepted in every instance, if the principle be good, that is, if it proceeds from our indignation against sin, and if it be not rested in as a thing of it self, and singly a service of God, which indeed he hath no where in particular required; and lastly, if it be done prudently and temperately. If these cautions be observed in all things else, it is true that the most laborious repentance, if other things be answerable, is the best, for it takes off the softnesse of the flesh, and the tendernesse of the lower man, it abates the love of the world, & enkindles the love of hea∣ven, it is ever the best token of sincerity and an humble repentance, and does promote it too, still in better de∣grees effecting what it doth signifie. As musick in a banquet of wine, and caresses and indications of joy and festivity are seasonable and proper expressions at a solemnity of joy: so are all the sad accents and circumstances, and effects and instruments of sor∣row proper in a day of mourning. All nations weep not in the same manner, and have not the same interjections of sorrow: but as every one of us use to mourn in our greatest losses, and in the death of our dearest relatives, so it is fit we should mourn in the dangers and death of our souls; that they may being refreshed by such salutary and medicinal showers spring up to life eternal.

77. In the several ages of the Church they had several methods of these satisfactions; and they requiring a longer proof of their repentance then we usually do, did also by consequent injoyn and expect greater and longer penitential severities: Concerning which these two things are certain.

78. The one is, that they did not believe them simply necessary to the procuring of pardon from God; which appears in this, that they did absolve persons in the article of death, though they had not done their satisfactions. They would absolve none that did not express his repentance some way or other; but they did absolve them that could doe no exte∣riour penances, by which it is plain that they made a separation of that which was useful and profitable only from that which is necessary.

79. The other thing which I was to say is this. That though these corporal severities were not esteemed by them simply necessary, but such which might in any and in every instance be omitted in ordinary cases, and commuted for others more fit and useful; yet they chose these austerities as the best signi∣fication of their repentance towards men, such in which there is the greatest likelyhood of sincerity and a hearty sorrow, such which have in them the least objection, such in which a man hath the clearest power and the most frequent opportunity, such which every man can do, which have in them the least inlet to temptation, and the least powers to abuse a man; and they are such which do not only signifie, but effect and promote repentance. But yet they are acts of repentance, just as beating the breasts, or smiting the thigh, or sighing, or tears, or tearing the hair, or refusing our meat, are acts of sorrow: if God should command us to be sorrowful, this might be done (when it could be done at all) though none of these were in the expression and signification. The Jewes did in all great sorrows or trouble of minde rent their garments. As we may be as much troubled as they, though we do not tear our clothes, so we may be as true penitents as were the holy Pri∣mitives, though we do not use that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that hardship which was then the manner of their

penitential solemnities. But then the repentance must be exercised by some other acts proper to the grace.

80. Prayers. Preces undi{que} & undecun{que} lucrum, says one. Prayers are useful upon all occasions; but especially in repentances and afflictive duties or accidents. Is any man afflicted? let him pray (saith S. James) and since nothing can deserve pardon, all the good works in the world done by Gods enemy, cannot re∣concile him to God; but pardon of sins is as much a gift, as eternal life is, there is no way more pro∣per to obtainpardon, then a devout, humble, perseve∣ring prayer. And this also is a part of repentance,

—poenae{que} genus vidisse precantem,

When we confesse our sins, and when we pray for pardon, we concentre many acts of vertue together. There is the hatred of sin, and the shame for having committed it; there is the justification of God, and the humiliation of our selves; there is confession of sins, and hope of pardon, there is fear and love, sense of our infirmity, and confidence of the Divine goodness, sorrow for the past, and holy purposes and desires and vowes of living better in time to come. Unless all this be in it, the prayers are not worthy fruits of a holy repentance. But such prayers are a part of amends, it is a satisfaction to God in the true and modest sense of the word: So S. Cyprian affirmes: speaking of the three children in the fiery furnace, Domino satisfacere nec inter ipsa gloriosa virtutum suarum martyria destiterunt. * 1.50 They did not cease to satisfie the Lord in the very midst of their glori∣ous martyrdomes. For so saith the Scripture. Stans

Azarias precatus est, Azarias standing in the flames did pray, and made his exomologesis, or penitential con∣fession to God with his two partners. Thus also Tertulli∣an describes the manner of the Primitive repentance: * 1.51 animum moeroribus dejicere, illa quae peccavit, tristi tractatione mutare, caeterum pastum & potum pura nosse, non ventris scil: sed animae causâ: plerumque verò jejuniis preces alere, ingemiscere, lachrymari, & mugire dies noctésque ad Dominum Deum suum: pres∣byteris advolvi & caris Dei adgeniculari: omnibus fratribus legationes, deprecationis suae injungere,

to have our mindes cast down with sorrow, to change our sins into severity, to take meat and drink with∣out art, simple and pure, viz. bread and water, not for the bellies sake, but for the soul; to nou∣rish our prayers most commonly with fasting, to sigh and cry, and roar to God our Lord day and night; to be prostrate before the Mini∣sters and Priests, to kneel before all the servants of God, and to desire all the brethren to pray to God for them.

Oportet orare impensiùs & rogare; so S. Cyprian, we must pray and beg more earnestly, and as Pacianus addes according to the words of Tertullian before cited, multorum precibus adjuvare; we must help our prayers with the assistance of others. Pray to God, said Simon Peter to Simon Ma∣gus, if peradventure the thought of thy heart may be forgiven thee, Pray for me, said Simon Magus to S. Peter, that the things which thou hast spoken may not happen to me, and in this case, the prayers of the Church, and of the holy men that minister to the Church as they are of great avail in themselves, so they were highly valued and earnestly desir'd and obtain'd by the penitents in the first ages of the Church.

81. Almes. Almes and fasting are the wings of prayer and make it pierce the clouds; That is, humility and cha∣rity are the best advantages and sanctification of our desires to God. * 1.52 This was the counsel of Daniel to Nebuchadnezzar; Eleemosynis peccata tua redime; redeem thy sins by almes, so the vulgar Latine reads it; Not that money can be the price of a soul, for we are not redeemed with silver and gold, but that the charity of almes is that which God delights in, and accepts as done to himself, * 1.53 and procures his par∣don, according to the words of Solomon; In veri∣tate & misericordia expiatur iniquitas; In truth and mercy iniquity is pardoned: that is, in the confession and almes of a penitent there is pardon: for water will quench a flaming fire; * 1.54 and almes maketh an at∣tonement for sin; This is that love which, as S. Peter expresses it, hideth a multitude of sins. Almes de∣liver from death, and shall purge away every sin. Those that exercise almes and righteousnesse shall be filled with life, said old Tobias; which truly explicates the method of this repentance. To give almes for what is past, and to sin no more, but to work righte∣ousness, is an excellent state and exercise of repen∣tance; For he that sins and gives almes, spends his money upon sin not upon God, and like a man in a Calenture drinks deep of the Vintage even when he bleeds for cure.

82. But this command and the affirmation of this ef∣fect of almes we have best from our blessed Saviour. Give almes, * 1.55 and all things are clean unto you: Repen∣tance does 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it cleanses that which is within; for to that purpose did our blessed Savi∣our speak that parable to the Pharisees of cleansing cups and platters. The parallel to it is here in

S. Luke. * 1.56 Almes does also cleanse the inside of a man; for it is an excellent act and exercise of repen∣tance. Magna est misericordiae merces, cui Deus polli∣ceturse omnia peccata remissurum. Great is the re∣ward of mercy, to which God hath promised that he will forgive all sins. To this of almes is reduced all actions of piety, and a zealous kindness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the labour of love, all studious endearing of others, and obliging them by kindness, a going about seeking to do good; such which are called in Scripture, opera justitiae the works of righteousness, that is, such works in which a righteous and good man loves to be exercised and imployed. But there is another instance of mercy besides almes, which is exceeding proper to the exercise of Repentance, and that is

83. Forgiving injuries. Ʋt absolvaris ignosce; Pardon thy brother that God may pardon thee: Forgive, and thou shalt be for∣given: so says the Gospel, and this Christ did presse with many words and arguments, because there is a great mercy and a great effect consequent to it, he put a great emphasis and earnestness of command∣ment upon it. And there is in it a great necessity; for we all have need of pardon, and it is impudence to ask pardon, if we refuse to give pardon to them that ask it of us: and therefore the Apostles to whom Christ gave so large powers of forgiving or re∣taining sinners, were also qualified for such powers by having given them a deep sense and a lasting sorrow, and a perpetual repentance for and detestation of their sins; their repentance lasting even after their sin was dead. Therefore S. Paul calls himself the chiefest or first of sinners; and in the Epistle of S. Barnabas, the Apostle affirmes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

that Jesus chose for his own Apostles men more wicked then any wickednesse and by such humility and apprehensions of their own needs of mercy, they were made sensible of the needs of others, and fitted to a merciful and prudent dis∣pensation of pardon.

84. Restitution. This is an act of repentance indispensably neces∣sary; integral part of it: if it be taken for a restituti∣on of the simple, or original theft or debt: for it is an abstinence from evil, or a leaving off to com∣mit a sin: The crime of theft being injurious by a continual efflux and emanation; and therefore not repented of till the progression of it be stopped. But then there is a restitution also, which is to be recko∣ned among'st the fruits of repentance, or penances and satisfactions. Such as was that of Zacheus, If I have wronged any man by false accusation, I restore him fourfold. In the law of Moses theevs convicted by law were tied to it; but if a thief, or an injurious per∣son did repent before his conviction, and made resti∣tution of the wrong; he was tied only to the pai∣ment of one fift part above the principal, by way of amends for the injury; and to do this is an excel∣lent fruit of repentance, and a part of self-judica∣ture, a judging our selves that we be not judged of the Lord: and if the injured person be satisfied with the simple restitution, then this fruit of repentance is to be gathered for the poor.

85. These are the fruits of repentance, which grow in Paradise and will bring health to the Nations, for these are a just 〈…〉〈…〉 of sinne, they oppose a good 〈…〉〈…〉 every evil; they make amend•• 〈…〉〈…〉 and to

the Church competently, and to God acceptably, through his mercy in Jesus Christ. These are all we can doe in relation to what is past; some of them are parts of direct obedience, and consequently of return to God, and the others are parts, and exercises, and acts of turning from the sin. Now although, so we turn from sin, it matters not by what instruments so ex∣cellent a conversion is effected; yet there must care be taken that in our return, there be ¹ hatred of sin, and ² love of God, and ³ love of our brother. The first is served by all or any penal duty internal or external: but sin must be confessed, and it must be left. The second is served by future obedience, by prayer, and by hope of pardon; and the last by alms and forgiveness: and we have no liberty or choyce but in the exercise of the penal or punitive part of repentance: but in that every man is left to himself, and hath no necessity upon him, unless where he hath first submitted to a spiritual guide; or is noted publickly by the Church. But if our sorrow be so trifling, or our sins so slightly hated, or our flesh so tender, or our sensuality so unmortified, that we will endure nothing of exteriour severity to mortify our sin, or to punish it, to prevent Gods anger, or to allay it; we may chance to feel the load of our sins in temporal judgements, and have cause to suspect the sincerity of our repentance, and consequently to fear the eternal. * 1.57 We feel the bitter smart of this rod and scourge [of God] because there is in us neither care to please him with our good deeds, nor to satisfy him, or make amends for our evil; that is, we neither live innocently, nor penitently. Let the delicate, and the effeminate doe their penances in scarlet, and Tyrian purple and fine linen, and fa∣ring deliciously every day; but he that passionately desires pardon, and with sad apprehensions fears the event of his sins and Gods displeasure, will not

refuse to suffer any thing that may procure a mercy, and endear Gods favour to him; no man is a true penitent, but he that upon any terms is willing to accept his pardon. I end this with the words of S. * 1.58 Austin; It suffices not to change our life from worse to better, unless we make amends, and doe our satisfa∣ctions for what is past. That is, no man shall be par∣don'd but he that turns from sin, and mortifies it, that confesses it humbly and forsakes it; that accu∣ses himself and justifies God; that prays for pardon, and pardons his offending brother; that will rather punish his flesh, then nurse his sin; that judges him∣self, that he may be acquitted by God: so these things be done, let every man choose his own in∣struments of mortification, and the instances and indications of his penitential sorrow.

§. 7. The former doctrine reduc'd to practice.

HE that will judge of his repentance by his sor∣row, [unspec 1] must not judge of his sorrow by his tears, or by any one manner of expression. For sorrow puts on divers shapes, according to the temper of the body, or the natural, or accidental affections of the minde, or to the present consideration of things. Wise men and women doe not very often grieve in the same manner, or signify the trouble of intelle∣ctual apprehensions by the same indications. But if sin does equally smart, it may be equally com∣plain'd of in all persons whose natures are alike querulous, and complaining; that is, when men are

forc'd into repentance, they are very apprehensive of their present evils, and consequent dangers, and past follies; but if they repent more wisely, and upon higher considerations then the affrights of women and weak persons, they will put on such affections, as are the proper effects of those appre∣hensions by which they were moved. But although this be true in the nature, and secret, and propor∣tion'd causes of things, yet there is no such simpli∣city and purity of apprehensions in any person, or any instance whatsoever, but there is something of sense mingled with every tittle of reason, and the consideration of our selves mingles with our appre∣hensions of God; and when Philosophy does some∣thing, our interest does more; and there are so few that leave their sins upon immaterial speculations, that even of them that pretend to doe it, there is oftentimes no other reason inducing them to believe they doe so, then because they doe not know the secrets of their own hearts, and cannot discern their intentions: and therefore when there is not a material, sensible grief in penitents, there is too often a just cause of suspecting their repentances; it does not always proceed from an innocent or a lau∣dable cause, unless the penitent be indisposed in all accidents to such effects and impresses of passion.

2. [unspec 2] He that cannot finde any sensitive and pungent material grief for his sins, may suspect himself, be∣cause so doing, he may serve some good ends: but on no wise may we suspect another upon that ac∣count: for we may be judges of our selves, but not of others; and although we know enough of our selves to suspect every thing of our selves, yet we doe not know so much of others, but that there may (for ought we know) be enough to excuse or acquit them in their inquiries after the worthiness of their repentance.

3. [unspec 3] He that inquires after his own repentance, and finds no sharpnesses of grief or active sensitive sorrow, is onely so farre to suspect his repentance, that he use all means to improve it; which is to be done by a long, serious, and lasting conversation with arguments of sorrow, which like a continual dropping, will intenerate the spirit, and make it malleable to the first motives of repentance. No man repents but he that fears some evil to stand at the end of his evil course; and whoever feareth, un∣less he be abused by some collateral false perswa∣sion, will be troubled for putting himself into so evil a condition and state of things: and not to be mo∣ved with sad apprehensions, is nothing else but not to have considered, or to have promised to himself pardon upon easier conditions then God hath pro∣mised. Therefore let the penitent often meditate of the four last things, Death and the day of Judge∣ment; the portion of the godly, and the sad intole∣rable portion of accursed souls: of the greatness and extension of the duty of repentance, and the in∣tension of its acts, or the spirit and manner of its performance; of the uncertainty of pardon in re∣spect of his own secret, and sometimes undiscerned defects; the sad evils that God hath inflicted some∣times even upon penitent persons; the volatile nature of pleasure, and the shame of being a fool in the eies of God and good men; the unworthy usages of our selves, and evil returns to God for his great kindnesses; let him consider that the last nights plea∣sure is not now at all, and how infinite a folly it is to die for that which hath no being; that one of the greatest torments of hell will be the very indi∣gnation at their own folly, for that foolish exchange which they have made; and there is nothing to allay the misery, or to support the spirit of a man who shall so extremely suffer, for so very a nothing; that

it is an unspeakable horror, for a man eternally to be restless in the vexations of an everlasting fever, and that such a fever is as much short of the eternal an∣ger of God, as a single sigh is of that fever; that a man cannot think what eternity is, nor suffer with patience for one minute the pains which are provi∣ded for that eternity; and to apply all this to him∣self, for ought every great sinner knows, this shall be in his lot; and if he dies before his sin is par∣don'd, he is too sure it shall be so: and whether his sin is pardon'd or no, few men ever know till they be dead; but very many men presume, and they commonly, who have the least reason. He that often and long considers these things, will not have cause to complain of too merry a heart: But when men repent onely in feasts, and company, and open house, and carelesness, and inconsideration, they will have cause to repent that he hath not re∣pented.

4. [unspec 4] Every true penitential sorrow is rather natu∣ral then solemne; that is, it is the product of our in∣ternal apprehensions, rather then outward order and command. He that repents onely by solemnity, at a certain period, by the expectation of to morrows sun, may indeed act a sorrow, but cannot be sure that he shall then be sorrowful. Other acts of re∣pentance may be done in their proper period, by or∣der, and command, upon set days, and indicted so∣lemnities; such as is, fasting, and prayer, and alms, and confession, and disciplines, and all the instances of humiliation: but sorrow is not to be reckoned in this account, unless it dwels there before. When there is a natural abiding sorrow for our sins, any publick day of humiliation can bring it forth, and put it into activity; but when a sinner is gay and intemperately merry upon Shrove-tuesday, and re∣solves to mourn upon Ash-wednesday; his sorrow

hath in it more of the Theatre, then the Temple, and is not at all to be relied upon by him that re∣solves to take severe accounts of himself.

5. [unspec 5] In taking accounts of our penitential sorrow, we must be careful that we doe not compare it with secular sorrow, and the passions effected by natural or sad accidents. For he that measures the passions of the minde by disproportionate objects, may as wel compare Musick and a Rose, and measure weights by the bushel, and think that every great man must have a great understanding, or that an Oxe hath a great courage because he hath a great heart. He that finds fault with his repentance, because his sor∣row is not so great in it, as in the saddest accidents of the world, should doe well to make them equal if he can; if he can, or if he cannot, his work is done. If he can, let it be done, and then the in∣quiry, and the scruple is at an end. If he cannot, let him not trouble himself; for what cannot be done, God never requires of us to doe.

6. [unspec 6] Let no man overvalue a single act of sorrow, & call it Repentance, or be at rest as soon as he hath wip'd his eyes. For to be sorrowful (which is in the Commandement) is something more then an act of sorrow; it is a permanent effect, and must abide as long as its cause is in being; not always actual and pungent, but habitual and ready, apt to pass into its symbolical expressions upon all just occasions, and it must always have this signification, viz.

7. [unspec 7] No man can be said ever truly to have griev'd for his sins, if he at any time after does remember them with pleasure. Such a man might indeed have had an act of sorrow, but he was not sorrowful, except onely for that time; but there was no per∣manent effect, by which he became an enemy to sin; and when the act is past, the love to sin returns, at least in that degree, that the memory of it is plea∣sant.

No man tels it as a merry story that he once broke his leg; or laughs when he recounts the sad groans and intolerable sharpnesses of the stone. If there be pleasure in the telling it, there is still remai∣ning too much kindness towards it, and then the sinner cannot justly pretend that ever he was a hearty enemy to it: for the great effect of that is to hate it; to leave it, and to hate it. Indeed when the penitent inquires concerning himself, and looks after a sign that he may discern whether he be as he thinks he is, really a hater of sin; the greatest and most in∣fallible mark which we have to judge by, is, the lea∣sing it utterly. But yet in this thing there is some difference. For,

Some doe leave sin, [unspec 8] but doe not hate it; They will not doe it, but they wish it were lawful to do it; and this, although it hath in it a great imperfe∣ction, yet it is not always directly criminal; for it onely supposes a love to the natural part of the acti∣on, and a hatred of the irregularity. The thing they love, but they hate the sin of it. But others are not so innocent in their leaving of sin; They leave it, because they dare not doe it, or are restrain'd by some over-ruling accident; but like the heifers that drew the Ark, they went lowing after their Calves left in their stals; so doe these, leave their heart be∣hinde, and if they still love the sin, their leaving it, is but an imperfect and unacceptable service, a Sa∣crifice without a heart. Therefore sin must be ha∣ted too, that is, it must be left out of hatred to it; and consequently must be used as naturally we doe what we doe really hate: that is, do evil to it, and always speak evil of it, and secretly have no kindness for it.

8. [unspec 9] Let every penitent be careful that his sorrow be a cure to his soul, but no disease to his body: an enemy to his sin, but not to his health.

—Exigit autem Interdum ille dolor, plus quàm lex ulla dolori Concessit—

For although no sorrow is greater then our sin, yet some greatness of sorrow may destroy those powers of serving God, which ought to be preserved to all the purposes of charity and religion. This caution was not to be omitted, although very few will have use of it: because if any should be transported into a pertinacious sorrow, by great considerations of their sin, and that sorrow meet with an ill temper of body, apt to sorrow and afflictive thoughts, it would make Religion to be a burden, and all passions turn into sorrow, and the service of God to consist but of one duty, and would naturally tend to very evil consequents. For whoever upon the conditions of the Gospel can hope for pardon, he cannot main∣tain a too great actual sorrow long upon the stock of his sins. It will be allayed with hope, and change into new shapes, and be a sorrow in other faculties then where it first began, and to other purposes then those to which it did then minister. But if his sor∣row be too great, it is because the man hath little or no hope.

9. [unspec 10] But if it happens that any man fals into an excessive sorrow, his cure must be attempted, not di∣rectly, but collaterally; not by lessening the conside∣ration of his sins, nor yet by comparing them with the greater sins of others; like the grave man in the Satyr,

Si nullum in terris tam detestabile factum * 1.59 Ostendis, taceo, nec pugnis caedere pectus Te veto, nec planâ faciem contundere palmâ: Quandoquidem accepto claudenda est janua damno.

For this is but an instance of the other, this lessens the sin indirectly: but let it be done by heightning the consideration of the Divine mercy and clemen∣cy; for even yet this will far exceed, and this is high∣ly to be taken heed of. For besides that there is no need of taking off his opinion from the greatness of the sin; it is dangerous to teach a man to despise a sin at any hand. For if after his great sorrow, he can be brought to think his sin little, he will be the soo∣ner brought to commit it again, and think it none at all: and when he shall think his sorrow to have been unreasonable, he will not so soon be brought to an excellent repentance another time. But the Pro∣phets great comfort may safely be applied, Miseri∣cordia Dei praevalitura est super omnem malitiam ho∣minis; Gods mercy is greater then all the malice of men, and will prevail over it. But this is to be ap∣plied so as to cure onely the wounds of a conscience that ought to be healed, that is, so as to advance the reputation and glories of the Divine mercy: but at no hand to create confidences in persons incompe∣tent. If the man be worthy, and capable, and yet tempted to a prevailing and excessive sorrow; to him, in this case, and so far the application is to be made. In other cases there is no need, but some danger.

10. [unspec 11] Although sorrow for sin must be constant, and habitual, yet to particular acts of sin, when a special sorrow is apportion'd, it cannot be expected to be of the same manner and continuance, as it ought to be in our general repentances for our ma∣ny sins, and our evil habits. For every single folly of swearing rashly, or vainly, or falsly, there ought to be a particular sorrow, and a special deprecation; but it may be another will intervene, and a third will steal in upon you, or you are surpriz'd in ano∣ther instance; or you are angry with your self for

doing so, and that anger transports you to some un∣decent expression, and as a wave follows a wave, we shall finde instances of folly croud in upon us. If we observe strictly we shall prevent some, but we shall observe too many to press us; If we observe not, they will multiply without notice and without number. But in either case it will be impossible to at∣tend to every one of them with a special lasting sor∣row: and yet one act of sorrow is too little for any one chosen sin (as I have proved formerly.) In this case when we have prayed for pardon of each, confess'd it, acknowledged the folly of it, depreca∣ted the punishment, suffer'd the shame, and endur'd the sorrow, and begg'd for aids against it, and re∣newed our force; it will fall into the heap of the state and generality of repentance; that is, it will be added to the portentous number of follies, for which in general and indefinite comprehensions we must beg for pardon humbly and earnestly all the days of our life. And I have no caution to be ad∣ded here, but this onely: viz. That we be not too hasty to put it into the general heap, but according to the greatness, or the danger, or its mischief, or its approach towards a habit, so it is to be kept in fet∣ters by it self alone. For he that quickly passes it into the general heap, either cares too little for it, or is too soon surpriz'd by a new one, which would not so easily have hapned, if he had been more se∣vere to the first.

11. [unspec 12] It is a great matter, that in our inquiries concerning our penitential sorrow, we be able to discern what is the present motive and incentive of it: whether fear or love, whether it be attrition or contrition. For by this we can tell best in what state or period of pardon we stand. I doe not say, we are to enquire what motive began our sorrow: for fear begins most commonly; but we are to regard

what is the present inducement, what continues the hatred; that is, whither our first fears have born us? If fear onely be the agent, at the best it is still im∣perfect; and our pardon a great way off from being finished; and our repentance, or state of reforma∣tion nothing promoted. But of these things I have in the former doctrine given accounts. To which I onely adde this, as being an advice or caution flow∣ing from the former discourses.

12. [unspec 13] He that upon any pretence whatsoever puts off his repentances to the last or the worst of his days, hath just reason to suspect, that even when he doth repent, he hath not the grace of Contrition, that is, that he repents for fear, not for love: and that his affections to sin remains. The reason is, because what proceeds from an intolerable and a violent cause, as repentance in sickness and danger of death, or in the day of our calamity does; is of it self for the present defective in a main part, and cannot arrive at pardon, till the love of God be in it: so Christ said of Mary Magdalon; Much hath been forgiven her, because she loved much; but from a great fear to pass into love is a work of time, the effect of a long progression in repentance, and is not easy to be done in those straitnesses of time and grace, which is part of the evil portion of dying sinners. There∣fore besides those many and great considerations which I have before represented; upon this account alone repentance must not be put off to our death∣bed, because our fear must pass into love, before our sins are taken off by pardon.

—proponimus illic Ire, fatigatas ubi Daedalus exuit alas.

We have a great way to go, a huge progression to make, a mighty work to be done, to which, time is

as necessary as labour and observation; and therefore we must not put it off till what begins in fear cannot pass into love, and therefore is too likely to end in sorrow; their fears overtake such men; it is too much to be feared, that what they fear will happen to them.

13. [unspec 14] And after all, it is to be remembred, that sorrow for sins is not repentance, but a sign, an in∣strument of it, an inlet to it; without which indeed, repentance cannot be supposed; as manhood must suppose childhood; perfect supposes that it was im∣perfect: but repentance is after sin, of the same ex∣tent of signification, and contains more duties and labour to the perfection of its parts, then Innocence. Repentance is like the Sun, which enlightens not onely the tops of the Eastern hils, or warms the wall-fruits of Italy; it makes the little Balsam tree to weep precious tears with staring upon its beau∣ties; it produces rich spices in Arabia, and warms the cold Hermit in his grot, and calls the religious man from his dorter in all the partsof the world where holy religion dwels; at the same time it di∣gests the American gold, and melts the snows from the Riphaean mountains, because he darts his rays in every portion of the air, and the smallest atome that dances in the air, is tied to a little thread of light, which by equal emanations fils all the capacities of every region: so is repentance; it scatters its beams and holy influences; it kils the lust of the eyes, and mortifies the pride of life; it crucifies the desires of the flesh, and brings the understanding to the obe∣dience of Jesus: the fear of it, bids war against the sin, and the sorrow breaks the heart of it: the hope that is mingled with contrition, enkindles our desires to return; and the love that is in it procures our par∣don, and the confidence of that pardon does increase our love, and that love is obedience, and that obedience

is sanctification, and that sanctification supposes the man to be justified before; and he that is justified must be justified still; and thus repentance is a holy life. But the little drops of a beginning sorrow, and the pert resolution to live better, never passing into act and habit; the quick and rash vows of the newly returning man, and the confusion of face espied in the convicted sinner, if they proceed no further, are but like the sudden fires of the night, which glare for a while within a little continent of air bigge enough to make a fire-ball, or the revolution of a minutes walk. These when they are alone, and do not actually, and with effect minister to the wise counsels and firm progressions of a holy life, are as far from procuring pardon, as they are from a life of piety and holiness.

§. 8.

14. [unspec 15] IN the making Confession of our sins, let us be most careful to doe it so, as may most glorify God, and advance the reputation of his wisdome, his justice and his mercy. For if we consider it, in all Judicatories of the world, and in all the arts and vio∣lences of men which have been used to extort confes∣sions, their purposes have been that justice should be done, that the publick wisdome and authority should not be dishonoured; that publick criminals should not be defended or assisted by publick pity, or the voice of the people sharpned against the publick rods and axes, by supposing they have smit∣ten the innocent. Confession of the crime prevents all these evils, and does well serve all these good ends.

Gnossius haec Rhadamanthus habet durissima regna, Castigátque audítque dolos, subigítque fateri:

so the Heathens did suppose was done in the lower regions. The Judge did examine and hear their crimes and crafts, and even there compell'd them to confess, that the eternal Justice may be publickly acknowledg'd; for all the honour that we can doe to the Divine attributes, is publickly to confess them, and make others so to do; for so God is plea∣sed to receive honour from us. Therefore repen∣tance being a return to God, a ceasing to dishonour him any more, and a restoring him (so far as we can) to the honour we depriv'd him of; it ought to be done with as much humility and sorrow, with as clear glorifications of God, and condemnations of our selves as we can. To which purpose,

15. [unspec 16] He that confesseth his sins, must doe it with all sincerity and simplicity of spirit, not to serve ends, or to make Religion the minister of design; but to destroy our sin, to shame and punish our selves, to ob∣tain pardon, and institution; always telling our sad story just as it was in its acting, excepting where the manner of it and its nature or circumstances require a vail; and then the sin must not be concealed, nor yet so represented as to keep the first immodesty alive in him that acted it, or to become a new tem∣ptation in him that hears it. But this last caution is onely of use in our confessions to the Minister of holy things; for our confession to God as it is to other purposes, so must be in other manners: but I have already given accounts of this. I onely adde, that

16. [unspec 17] All our confessions must be accusations of our selves, and not of others. For if we confess to God, then to accuse another may spoil our own du∣ty,

but it can serve no end; for God already knows all that we can say to lessen, or to aggravate the sin: if we confess to men, then to name another, or by any way to signify or reveal him, is a direct defamation; and unless the naming of the sin do of it self declare the assisting party, it is at no hand to be done, or to be inquired into: But if a man hath committed in∣cest, and there is but one person in the world with whom he could commit it; in this case the confes∣sing his sin, does accuse another; but then such a Guide of souls is to be chosen to whom that person is not known; but if by this or some other expedient the same of others be not secured, it is best to con∣fess that thing to God onely, and so much of the sin as may aggravate it to an equal height with its own kinde in special, may be communicated to him of whom we ask comfort, and counsel and institution. If to confess to a Priest were a Divine Commande∣ment, this caution would have in it some difficulty, and much variety; but since the practice is recom∣mended to us wholly upon the stock of prudence, and great charity; the doing it, ought not in any sense to be uncharitable to others.

17. [unspec 18] He that hath injur'd his neighbour must confess to him; and he that hath sinn'd against the Church, must make amends and confess to the Church, when she declares her self to be offended. For when a fact is done which cannot naturally be undone, the onely duty that can remain is to rescind it morally, and make it not to be any longer or any more. For as our conversation is a continual creation, so is the perpetuating of a sin a continuation of its being and actings, and therefore to cease from it, is the death of the sin for the present and for the future; but to confess it, to hate it, to wish it had never been done, is all the possibility that is left to annihilate the act which naturally can never be undone; and therefore

to all persons that are injur'd, to confess the sin, must needs be a duty, because it is the first part of amends, and sometimes all that is left; but it is that which God and man requires, before they are willing to pardon the offender. For until the erring man con∣fesses, it does not appear who is innocent, and who is guilty, or whether the offended person have any thing to forgive. And this is the meaning of these preceptive words of S. James, * 1.60 Confess your sins one to another; that is, to the Church who are scandali∣zed, and who can forgive and pray for the repenting sinner; and confess to him that is injur'd, that you may do him right, that so you may cease to do wrong, that you may make your way for pardon, and offer amends. This onely, and all of this is the meaning of the precept. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say the Greek Commentaries upon Acts 19.18. Every faithful man must declare or confess his sins, and must stand in separation that he may be repro∣ved, and that he may promise he will not doe the same again, according to that which is said, Do thou first de∣clare thy sins, that thou mayest be justified; and again, A just man in the beginning of his speech is an accuser of himself. No man is a true peni∣tent, if he refuses or neglects to confess his sins to God in all cases, or to his brother if he have injur'd him, or to the Church if she be offen∣ded, or where she requires it; for wheresoever a man is bound to repent, there he is bound to Confession; which is an acknowledgement of the injury, and the first instance and publica∣tion of repentance. In other cases, Confessi∣on may be of great advantage; in these it is a duty.

18. Let no man think it a shame to confess his sin; or if he does, yet let not that shame deter him from it. There is indeed a shame in confession, be∣cause nakedness is discovered; but there is also a glory in it, because there is a cure too: there is re∣pentance and amendment. This advice is like that which is given to persons giving their lives in a good cause, requiring them not to be afraid; that is, not to suffer such a fear, as to be hindred from dying. For if they suffer a great natural fear, and yet in despite of that fear die constantly and patiently, that fear as it increases their suffering, may also acciden∣tally increase their glory, provided that the fear be not criminal in its cause, nor effective of any un∣worthy comportment. So is the shame in confes∣sion; a great mortification of the man, and highly punitive of the sin; and such that unless it hin∣ders the duty, is not to be directly reproved: but it must be taken care of that it be a shame onely for the sin, which by how much greater it is, by so much the more earnestly the man ought to fly to all the means of remedy and instruments of expia∣tion: and then the greater the shame is which the sinner suffers, the more excellent is the repentance which suffers so much for the extinction of his sin. But at no hand let the shame affright the duty; but let it be remembred, that this confession is but the memory of the shame, which began when the sin was acted, and abode but as a handmaid of the guilt and goes away with it: Confession of sins opens them to man, but draws a vail before them, that God will the less behold them. And it is a mate∣rial consideration, that if a man be impatient of the shame here, when it is revealed but to one man, who is also by all the ties of Religion & by common Honesty oblig'd to conceal them; or if he account it intolerable that a sin publick in the scandal and

the infamy, should be made publick by solemnity to punish and to extinguish it, the man will be no gai∣ner by refusing to confess, when he shall remember that sins unconfessed are most commonly unpar∣don'd; and unpardon'd sins will be made publick before all Angels, and all the wise and good men of the world, when their shame shall have nothing to make it tolerable.

19. [unspec 20] When a penitent confesses his sin, the holy man that ministers to his Repentance, and hears his Confession, must not without great cause lessen the shame of the repenting man; he must directly en∣courage the duty, but not adde confidence to the sinner. For whatsoever directly lessens the shame, lessens also the hatred of sin, and his future caution, and the reward of his repentance; and takes off that which was an excellent defensative against the sin. But with the shame, the Minister of Religion is to doe as he is to doe with the mans sorrow: so long as it is a good instrument of repentance, so long it is to be permitted and assisted, but when it becomes irregular, or dispos'd to evil events, it is to be taken off. And so must the shame of the peni∣tent man; when there is danger, lest the man be swallowed up by too much sorrow and shame, or when it is perceiv'd, that the shame alone is a hin∣derance to the duty. In these cases, if the penitent man can be perswaded directly and by choice, for ends of piety and religion to suffer the shame, then let his spirit be supported by other means; but if he cannot, let there be such a confidence wrought in him, which is deriv'd from the circumstances of the person, or the universal calamity and iniquity of man, or the example of great sinners like himself, that have willingly undergone the yoke of the Lord, or from consideration of the divine mercies, or from the easiness and advantages of the duty, but

let nothing be offer'd to lessen the hatred, or the greatness of the sin; lest a temptation to sin here∣after, be sowed in the furrows of the present Re∣pentance.

20. [unspec 21] He that confesseth his sins to the Minister of Religion, must be sure to express all the great lines of his folly and calamity; that is, all that by which he may make a competent judgement of the state of his soul Now if the man be of a good life, and yet in his tendency to perfection, is willing to pass under the method and discipline of greater sinners, there is no advice to be given to him, but that he doe not curiously tell those lesser irregulari∣ties which vex his peace, rather then discompose his conscience: but what is most remarkable in his in∣firmities, or the whole state, and the greatest marks and instances, and returns of them he ought to sig∣nifie, for else he can serve no prudent end in his confession.

But secondly, [unspec 22] if the man have committed a great sin, it is a high prudence, and an excellent instance of his repentance, that he confess it, declaring the kinde of it, if it be of that nature that the spiritual man may conceal it. But if upon any other account he be bound to reveal every notice of the fact, let him transact that affair wholly between God and his own soul. And this of declaring a single action as it is of great use in the repentance of eve∣ry man, so it puts on some degrees of necessity, if the man be of a sad, amazed and an afflicted consci∣ence. For there are some unfortunate persons who have committed some secret facts of shame and hor∣ror, at the remembrance of which they are amazed, of the pardon of which they have no signe, for the expiation of which they use no instrument, and they walk up and down like distracted persons, to whom reason is useless, and company is unpleasant, and

their sorrow is not holy, but very great, and they know not what to doe, because they wil not ask. I have observed some such; and the onely remedy that was fit to be prescribed to such persons, was to reveal their sin to a spiritual man, and by him to be put into such a state of remedy and comfort as is proper for their condition. It is certain that many persons have perished for want of counsel and com∣fort, which were ready for them if they would have confessed their sin; for he that concealeth his sin, non dirigetur, saith Solomon, he shall not be counselled or directed.

And it is a very great fault amongst a very great part of Christians, [unspec 23] that in their inquiries of Religion, even the best of them, ordinarily ask but these two questions: Is it lawful? Is it necessary? If they finde it lawful, they will do it without scruple or re∣straint; and then they suffer imperfection, or receive the reward of folly. For it may be lawful, and yet not fit to be done. It may be it is not expedient. And he that will doe all that he can doe lawfully, would, if he durst, do something that is not lawful. And as great an error is on the other hand in the other question. He that too strictly inquires of an action whether it be necessary or no, would do well to ask also whether it be good? whether it be of advan∣tage to the interest of his soul? For if a Christian man or woman; that is, a redeemed, blessed, obli∣ged person, a great beneficiary, endeared to God be∣yond all the comprehensions of a mans imagina∣tion, one that is less then the least of all Gods mer∣cies, and yet hath received many great ones and hopes for more, if he should doe nothing but what is necessary, that is, nothing but what he is com∣pell'd to; then he hath the obligations of a son, and the affections of a slave, which is the greatest undecency of the world in the accounts of Chri∣stianity.

If a Christian will doe no more then what is necessary, he will quickly be tempted to omit something of that also. And it is highly considerable that in the matter of souls, Necessity is a divisible word, and that which in disputation is not necessary, may be necessary in practise: it may be but charity to one and duty to another, that is, when it is not a necessary duty, it may be a necessary charity. And therefore it were much the better if every man without further inquiry would in the ac∣counts of his soul consult a spiritual Guide, and whether it be necessary or no, yet let him doe it be∣cause it is good; and even they who will not for Gods sake doe that which is simply the best, yet for their own sakes they will, or ought to doe that which is profitable, and of great advantage. Let men doe that which is best to themselves; for it is all one to God, save onely that he is pleas'd to take such instances of duty and forwardness of obedi∣ence, as the best significations of the best love. And of this nature is Confession of sins to a Mini∣ster of Religion, it is one of the most charitable works in the world to our selves; and in this sense we may use the words of David, If thou doest well unto thy self, men [& God] will speak good of thee, and do good to thee. He that will do every thing that is lawful, and nothing but what is necessary, will be an enemy when he dares, and a friend when he cannot help it.

But if the penitent person hath been an habitual sinner, [unspec 24] in his confessions he is to take care that the Minister of Religion understand the degrees of his wickednesse, the time of his abode in sin, the great∣nesse of his desires, the frequency of his acting them, not told by numbers, but by generall significations of the time, and particular significations of the earnest∣nesse of his choice. For this transaction being wholly

in order to the benefit and conduct of his soule, the good man that ministers must have as perfect moral accounts as he can, but he is not to be reckon'd withal by natural numbers and measures, save only so far as they may declare the violence of defires, & the plea∣sures and choice of the sin. The purpose of this advice is this; that since the transaction of this affaire is for counsel and comfort, in order to pardon, and the perfections of repentance, there should be no scruple in the particular circumstances of; but that it be done heartily and wisely; that is, so as may best serve the ends to which it is designed; and that no man do it in despite of himself, or against his will for the thing it self is not a direct service of God immediatly enjoin'd, but is a service to our selves to enable us to do our duty to God, and to receive a more ready and easie and certain pardon from him. They in∣deed who pretend it as a necessary duty, have by affixing rules and measures to it of their own made that which they call necessary, to be intolerable and impossible. Indeed it is certain that when God hath appointed a duty, he also will describe the measures, or else leave us to the conduct of our own choice and reason in it. But where God hath not described the measures, we are to do that which is most agree∣able to the analogy of the commandement, or the principal duty, in case it be under a command: but if it be not, then we are onely to choose the par∣ticulars so as may best minister to the end which is designed in the whole ministration.

21. [unspec 25] It is a very pious preparation to the holy Sacrament, that we confess our sins to the Minister of Religion: for since it is necessary that a man be examined, and a self-examination was prescrib'd to the Corinthians in the time of their lapsed discipline, that though there were divisions amongst them, and no established Governours, yet from this duty they

were not to be excus'd, and they must in destitution of a publick Minister doe it themselves (but this is in case onely of such necessity) the other is better; that is, it is of better order, and more advantage that this part of Repentance and holy preparation be perform'd under the conduct of a Spiritual Guide. And the reason is pressing. For since it is life or death that is there administred, and the great dispensation of the keyes is in that Ministery, it were very well if he that ministers did know whether the person presented were fit to communicate or no; and if he be not, it is charity to reject him, and charity to assist him that he may be fitted. There are many sad contingencies in the con∣stitution of Ecclesiastical affairs, in which every man that needs this help, and would fain make use of it, cannot; but when he can meet with the bles∣sing, it were well it were more frequently used, and more readily entertain'd. I end these advices, with the words of Origen: * 1.61 Extra veniam est qui pecca∣tum cognovit, nec cognitum confitetur. Confitendum autem semper est, non quòd peccatum supersit ut sem∣per sit confitendum; sed quia peccati veteris & anti∣qui utilis sit indefessa confessio. He shall have no pardon, who knows his sin and confesses it not: But we must confess alwayes, not that the sin alwayes re∣mains, but that of an old sin an unwearied confession is useful and profitable. But this is to be understand of a general accusation, or of a confession to God. For in confessions to men, there is no other useful∣ness of repeating our confessions, excepting where such repetition does aggravate the fault of relapsing and ingratitude, in case the man returns to those sins for which he hop'd that before he did receive a pardon.

§. 9.

BUt because in all repentances there is something penal, it is not amiss that there be some inqui∣ries after the measures and rules of acting that part of repentance which consists in corporal austerities, and are commonly called Penances.

1. [unspec 26] He that hath a great sorrow, need neither be invited nor instructed in the matter of his au∣sterities. For a great sorrow and its own natural expressions and significations, such as are fastings, and abstinence, and tears, and indignation, and rest∣lesness of minde, and prayers for pardon, and mor∣tification of the sin, are all that which will per∣fect this part of repentance. Onely sometimes they need caution for the degrees. Therefore

2. [unspec 27] Let the penitent be careful that he doe not injure his health, or oppress his spirit, by the zeal of this part of repentance. Sic enim peccata com∣pescenda sunt, ut supersint quos peccasse poeniteat. For all such fierce proceedings are either supersti∣tious, or desperate, or indiscreet, or the effect of a false perswasion concerning them; that they are a direct service of God, that they are simply neces∣sary, and severely enjoyn'd. All which are to be rescinded, or else the penances will be of more hurt then usefulness. Those actions are to minister to repentance; and therefore if they contradict any duty, they destroy what they pretend to serve. For penances as they relate to the sin that is committed, is just to be measured as peni∣tentiall sorrow is, of which it is a signification and expression. When the sorrow is naturall, sensitive, pungent, and materiall, the penances

will be so too. A great sorrow refuses to eat, to sleep, to be chearful, to be in company, according as the degree is, and as the circumstances of the persons are. But sometimes sorrow is to be chosen, and invited by arts, and ministred to by external in∣struments, and arguments of invitation; and just so are the penances, they are then to be chosen, so as may make the person a sorrowful mourner, to make him take no delight in sin, but to conceive, and to feel a just displeasure: For if men feel no smart, no real sorrow or pain for their sins, they will be too much in love with it: impunity is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the occasion and opportunity of sin, as the Apostle intimates: and they use to proceed in finishing the methods of sin and death, who

Non unquam reputant quantum sibi gandia constant,

reckon their pleasures, but never put any smart, or danger, or fears, or sorrows into the ballance. But the injunction or susception of penances is a good instrument of repentance, because a little evil takes off the pleasure of the biggest sin in many instances, and we are too apprehensive of the present, that this also becomes a great advantage to this mini∣stery: we refuse great and infinite pleasures hereaf∣ter, so we may enjoy little, and few, and inconside∣rable ones at present; and we fear not the horrible pains of hell, so we may avoid a little trouble in our persons, or our interest. Therefore it is to be supposed, that this way of undertaking a present punishment and smart for our sins (unless every thing when it becomes religious is despoyl'd of all its powers which it had in nature, and what is reason here, is not reason there) will be of great effect and power against sin, and be an excellent instru∣ment of repentance. But it must be so much, and

it must be no more; for penances are like fire and water, good so long as they are made to serve our needs; but when they go beyond that, they are not to be endured. For since God in the seve∣rest of his anger does not punish one sin with ano∣ther, let not us do worse to our selves then the grea∣test wrath of God in this world will inflict upon us. A sin cannot be a punishment from God. For then it would be that God should be the Author of sin, for he is of punishment. If then any punishment be a sin, that sin was unavoidable, deriv'd from God; and indeed it would be a contradiction to the na∣ture of things to say, that the same thing can in the same formality be a punishment and a sin, that is, an action, and a passion, voluntary as every sin is, and involuntary as every punishment is; that it should be done by us, and yet against us, by us and by ano∣ther, and by both intirely: and since punishment is the compensation or the expiation of sin, not the ag∣gravation of the Divine anger; it were very strange, if God by punishing us should more provoke him∣self, * 1.62 and in stead of satisfying his justice, or curing the man, make his own anger infinite, and the pati∣ent much the worse. Indeed it may happen that one sin may cause or procure another, not by the ef∣ficiency of God, or any direct action of his: but 1. withdrawing those assistances which would have re∣strain'd a sinful progression. 2. By suffering him to fall into evil temptation, which is too hard for him consisting in his present voluntary indisposition. 3. By the nature of sin it self, which may either ¹ ef∣fect a sin by accident; as a great anger may by the withdrawing Gods restraining grace be permitted to pass to an act of murder; or ² it may dispose to others of like nature, as one degree of lust brings in another; or ³ it may minister matter of fuel to ano∣ther sin, as intemperance to uncleanness: or ⁴ on

sin may be the end of another, as covetousness may be the servant of luxury. In all these ways, one sin may be effected by another; but in all these, God is onely conniving, or at most, takes off some of those helps which the man hath forfeited, and God was not obliged to continue. Thus God hardned Pha∣raohs heart, even by way of object and occasion; God hardned him, by shewing him a mercy, by ta∣king off his fears when he remov'd the judgement; and God ministred to him some hope that it be so still. But God does not inflict the sin: The mans own impious hands do that, not because he cannot help it, but because he chooses and delights in it. * Now if God in justice to us will not punish one sin directly by another: let not us in our peniten∣tial inflictions commit a sin in indignation against our sin; for that is just as if a man out of impatience of pain in his side, should dash his head against a wall.

3. [unspec 28] But if God pleases to inflict a punishment, let us be careful to exchange it into a penance, by kissing the rod, and entertaining the issues of the Divine justice by approbation of Gods proceeding, and confession of our demerit and justification of God. It was a pretty accident and mixture of providence and penance, that hapned to the three accusers of Narcissus Bishop of Jerusalem; They accused him falsly of some horrid crimes, but in verification of their indictment bound themselves by a curse: The first that if his accusation were false, he might be burn'd to death: The second, * 1.63 that he might die of the Kings evil: The third, that he might be blinde. God in his anger found out the two first, and their curse hapned to them that delighted in cursing and lies. The first was burnt alive in his own house: and the second perished by the loathsome disease. Which when the third espied, and found Gods an∣ger

so hasty and so heavy, so pressing and so cer∣tain, he ran out to meet the rod of God; and repen∣ted of his sin so deeply, and wept so bitterly, so continually, that he became blinde with weeping: and the anger of God became an instance of repen∣tance; the judgement was sanctified, and so passed into mercy and a pardon: he did indeed meet with his curse, but by the arts of repentance the curse became a blessing. And so it may be to us, Praeve∣niamus faciem ejus in confessione; let us prevent his anger by sentencing our selves: or if we do not, let us follow the sad accents of the angry voice of God, and imitate his justice, by condemning that which God condemnes, and suffering willingly what he imposes; and turning his judgements into volun∣tary executions, by applying the suffering to our sins, and praying it may be sanctified. For since God smites us that we may repent, if we repent then, we serve the end of the Divine judgement: and when we perceive God smites our sin, if we submit to it, and are pleased that our sin is smitten, we are enemies to it, after the example of God; and that is a good act of repentance.

4. [unspec 29] For the quality or kinde of penances, this is the best measure; Those are the best which serve most ends; not those which most vex us, but such which will most please God. If they be only acti∣ons punitive and vindictive, they doe indeed punish the man, and help so far as they can to destroy the sin; but of these alone, S. Paul said well, Bodily ex∣ercise profiteth but little; but of the later sort, he added, but Godliness is profitable to all things, having the promise of the life that now is, and of that which is to come: and this indeed is our exactest measure. Fastings alone, lyings upon the ground, disciplines and direct chastisements of the body, which have nothing in them but toleration and revenge, are of

some use; they vex the body, and crucify the sinner, but the sin lives for all them: but if we adde prayer, or any action symbolical, as meditation, reading, so∣litariness, silence, there is much more done towards the extinction of the sin. But he that addes alms, or something that not onely is an act contrary to a former state of sin, but such which is apt to depre∣cate the fault, to obey God, and to doe good to men, he hath chosen the better part, which will not ea∣sily be taken from him. Fasting, prayer, and alms together are the best penances, or acts of exterior repentance in the world. If they be single, fasting is of the least force, and alms done in obedience and the love of God is the best.

5. [unspec 30] For the quantity of penances, the old rule is the best that I know, but that it is too general and indefinite. It is S. Cyprians, Quàm magna deliqui∣mus, tam granditèr defleamus. If our sins were great, so must our sorrow or penances be. As one is, so must be the other. For sorrow and penances I reckon as the same thing in this question; save onely that in some instances of corporall inflictions, the sin is op∣posed in its proper matter; as intemperance is by fasting; effeminacy by suffering hardships; whereas sorrow opposes it onely in general: and in some other instances of penances, there is a duty distinctly and directly serv'd, as in prayer and alms. But al∣though this rule be indefinite and unlimited, we find it made more minuit by Hugo de S. Victore. Si in correctione minor est afflictio quàm in culpâ fuit dele∣ctatio, non est dignus poenitentiae tuae fructus. Our sorrow either in the direct passion, or in its volunta∣ry expressions, distinctly or conjunctly, must at least equal the pleasure we took in the committing of a sin. And this rule is indeed very good, if we use it with these cautions. First, that this be understood principally in our repentances for single sins; for

in these onely the rule can be properly and without scruple applied, where the measures can be best ob∣served. For in habitual and long courses of sin, there is no other measures but to doe very much, and very long, and until we die, and never think our selves safe, but while we are doing our repentances. Secondly, that this measure be not thought equal commutation for the sin, but be onely used as an act of deprecation and repentance, of the hatred of sin, and opposition to it; For he that sets a value upon his punitive actions of repentance, and rests in them, will be hasty in finishing the repentance, and leaving it off even while the sin is alive: For in these cases it is to be regarded, that penances, or the punitive acti∣ons of repentance, are not for the extinction of the punishment immediately, but for the guilt. That is, there is no remains of punishment after the whole guilt is taken off: but the guilt it self goes away by parts, and these external actions of repentance have the same effect in their proportion which is wrought by the internal. Therefore as no man can say that he hath sufficiently repented of his sins by an inward sorrow and hatred: so neither can he be secure that he hath made compensation by the suffering penan∣ces; for if one sin deserves an eternal hell, it is well if upon the account of any actions, and any sufferings, we be at last accepted and acquitted.

6. [unspec 31] In the performing the punitive parts of ex∣ternal repentance, it is prudent, that we rather ex∣tend them then intend them: that is, let us rather doe many single acts of several instances, then dwell upon one with such intension of spirit as may be apt to produce any violent effects upon the body or the spirit. In all these cases, prudence and proportion to the end is our best measures. For these outward significations of repentance, are not in any kinde or instance necessary to the constitution of repentance;

but apt and excellent expressions, and significations, exercises and ministeries of repentance. Prayer and alms are of themselves distinct duties, and therefore come not in their whole nature to this reckoning: but the precise acts of corporal punish∣ment are here intended. And that these were not necessary parts of repentance, the primitive Church believed, and declared, by absolving dying persons, though they did not survive the beginnings of their publick repentance. But that she enjoyn'd them to suffer such severities in case they did recover, she declar'd that these were useful and proper exercises and ministeries of the Grace it self. And although inward repentance did expiate all sins, even in the Mosaical Covenant, yet they had also a time and manner of its solemnity, their day of expiation, and so must we have many. But if any man will refuse this way of repentance, I shall onely say to him the words of S. Paul to them who rejected the Ec∣clesiastical customes and usages: We have no such Custome, neither the Churches of God. But let him be sure that he perform his internal repentance with the more exactness; as he had need look to his own strengths, that refuses the assistance of auxili∣aries. But it is not good to be too nice and inqui∣sitive, when the whole article is matter of practice. For what doth God demand of us but inward since∣rity of of a returning, penitent, obedient heart, and that this be exercised and ministred unto by fit and convenient offices to that purpose? This is all, and from this we are to make no abatements.

The PRAYER.

O Eternal God, Gracious and Merciful, the fountain of pardon and holiness, hear the cries, and regard the supplications of thy servant. I have gone astray all my days, and I will for ever pray unto thee and cry mightily for pardon. Work in thy servant such a sorrow that may be deadly unto the whole body of sin, but the parent of an excellent repentance. O suffer me not any more to doe an act of shame; nor to undergoe the shame and confusion of face, which is the portion of the impenitent and persevering sinners at the day of sad accounts. I humbly confess my sins to thee, doe thou hide them from all the world; and while I mourn for them, let the Angels rejoyce; and while I am killing them by the aids of thy Spirit, let me be written in the book of life, and my sins be blotted out of the black re∣gisters of death, that my sins being covered and cured, dead and buried in the grave of Jesus, I may live to thee my God a life of righteousness, and grow in it till I shall arrive at a state of glory.

II. I Have often begun to return to thee; but I turn'd short again, and look'd back upon Sodom, and lov'd to dwell in the neighbourhood of the horrible re∣gions. Now, O my God hear; now let me finish the work of a holy repentance. Let thy grace be present with me, that this day I may repent acceptably, and to morrow, and all my days; not weeping over my returning sins, nor deploring new instances; but weep∣ing

bitterly for the old, loathing them infinitely, denouncing warre against them hastily, prosecuting that warre vigorously; resisting them every hour, cru∣cifying them every day, praying perpetually, watch∣ing assiduously, consulting spiritual guides and helps frequently, obeying humbly, and crying mightily, I may doe every thing by which I can please thee, that I may be rescued from the powers of darkness, and the sad portions of eternity which I have deserved.

III. O Give unto thy servant intentions so real, a reso∣lution so strong, a repentance so holy, a sorrow so deep, a hope so pure, a charity so sublime, that no temptation or time, no health or sickness, no accident or interest may be able in any circumstance of things or persons to tempt me from thee and prevail. Work in me a holy and an unreprovable faith whereby I may overcome the world, and crucify the flesh, and quench the fiery darts of the De••••l; and let this faith produce charity, and my sorrow cause amend∣ment, and my fear produce caution, and that caution beget a holy hope: let my repentance be perfect and acceptable, and my affliction bring forth joy, and the pleasant fruit of righteousness. Let my hatred of sin pass into the love of God, and this love be obedience, and this obedience be universal, and that universa∣lity be lasting and perpetual; that I may rejoyce in my recovery, and may live in health, and proceed in ho∣liness, and abide in thy favour, and die with a bles∣sing, the death of the righteous, and may rest in the arms of the Lord Jesus, and at the day of judgement may have my portion in the resurrection of the just, and may enter into the joy of my Lord, to reap from the mercies of God in the harvest of a blessed eternity, what

is here sown in tears and penitential sorrow, being par∣doned and accepted, and sav'd by the mercies of God in our Lord and Saviour Jesus Christ. Amen. Amen. Amen.

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

Notes

• * 1.1

  Virg.
• * 1.2

  Andriâ.
• * 1.3

  Serm. 7. de tempor.
• * 1.4

  1 Joh. 1.9.
• * 1.5

  De Abel & Cain. l. 2. c. 9.
• a 1.6

  Lib. 1. c. ult.
• b 1.7

  Cap. 37.
• c 1.8

  Cap. 11.
• * 1.9

  Psa. 36.5.
• * 1.10

  In Ep. ad Heb. hom. 31.
• * 1.11

  Collat. 20. c. 8.
• * 1.12

  In Lucae cap. 22. & Serm. 46.
• * 1.13

  Cap. 33. & habetur de poenit. dist. 1. cap. 90.
• * 1.14

  De poenit. homil. 1. Biblioth. pp. tom. 2.
• * 1.15

  Psal. 51.4.
• * 1.16

  In Ps. 135.
• * 1.17

  Joshua 7.19.
• * 1.18

  In 1 Cor∣hom. 28.
• * 1.19

  Psal. 95.2.
• * 1.20

  Acts 20.21.
• * 1.21

  Sess. 14. c. 4.
• * 1.22

  Regul. brev. 229.
• * 1.23

  Ovid. lib. 1. Trist. eleg. 3.
• * 1.24

  Hom. 10. in Num.
• * 1.25

  Regul. fus. explic. & Regul. brev. 228.
• * 1.26

  Encbirid. c. 65.
• * 1.27

  Jer. 7.16.
• * 1.28

  Lib. 3. de baptism. cap. 16.
• * 1.29

  Tertio tomo con. Gall. c. 8. & 11.
• * 1.30

  Cap. 16. & 17.
• * 1.31

  Can. 4.
• * 1.32

  Can. 72.
• * 1.33

  Can. 12.
• * 1.34

  De divers. Offic. c. 13. & 16.
• * 1.35

  lib. 3. Ep. 17. 2 Cor. 2.10. de Conse∣cra. dist. 4 cap. Sanctum.
• * 1.36

  Isaac Lin. tit. 1 c. 16.
• * 1.37

  Can. 78.
• * 1.38

  In 16 Mat.
• * 1.39

  Sess. 14. c. 4.
• * 1.40

  De poenit. c. 12.
• * 1.41

  De lapsis.
• * 1.42

  L. de dogm. Eccles.
• * 1.43

  De poenit. c. 9.
• * 1.44

  Tertul. de poenit.
• * 1.45

  Serm. de lapsis.
• * 1.46

  Paraen. ad Poenit.
• * 1.47

  Hom. in die Ciner.
• * 1.48

  De poenit. c. 9.
• * 1.49

  Vide Ci∣ceron. Tuscul. 4.
• * 1.50

  Serm: de lapsis.
• * 1.51

  de paenit. cap. 9.
• * 1.52

  Dan. 4.
• * 1.53

  Pro. 16.6.
• * 1.54

  Ecclus. 3.30. 1 Pet. 4.8. Tob. 12.9.
• * 1.55

  Luke 11.41.
• * 1.56

  Vide Rule of Holy Dying, c. 2. Sect. 3. Lact. l. 6.
• * 1.57

  S. Cyptian. epist. 8. &. ep. 26.
• * 1.58

  Homil. 50. c. 15.
• * 1.59

  Sat. 13.••.
• * 1.60

  Jam. 5.16.
• * 1.61

  In Psa. 36. hom. 1.
• * 1.62

  Vide Chapt. 6. ••.42.
• * 1.63

  Euseb. li. 6. c. 7.