A treatise of auricular confession. Wherin [sic] is euidently shewen, the authoritie and power of Catholique priests, for the forgiuing and remitting of sinnes. : Against the Protestants bare and only preaching of absolution vnto the people.

BY COMPARINGE SCRIP∣ture with scripture, and aunsweringe one place by an other, with the censure of some holy fathers, is proued, the Ca∣tholickes Auricular Confession. THE XVII. CHAPTER. (Book 17)

SIthence that all scripture is of God, and therfore hath such force and efficacy, that all proofe which is taken from thence, must needs be of all other most inuincible, beinge the starr which leads vs to Christ, the ladder which mounts vs vpp to heauen, the verie toutchstone to try all trueth by; Hence it hath proceeded, that mens affections haue more growndedly framed their opinions; and in defence of any conceited truth hereby, haue bene more earnest a great deale in mainte∣nance therof, according as the nature of that euidence which scripture yealdeth, hath wrought correspondētly in their beleife. And albeit in citinge scripture, such may be, from text to text the vndeniable verity alleadged and reasons soe apparantly propounded, that the scripture proofe noe doubt in vallieu and strength exceedeth al: Yet how many ar there now a daies that, for the most parte, euen such as are readiest to cite for one thinge fiue

hundred sentences of holy scripture, will cutt the thrid and quote the text soe right, that it shall iustly auoutch the selfe same thinge, for which it is brought and therunto alleadged. Did not Ireneus writinge against the heretick Valentinus then vpbraide the Nouellants of that age, with this itching humor, of mang∣linge and misconstruinge the holie scrip∣ture? Iren. li. 1. de here. cont. Valent. Ordinem (saieth he) & tex cum scripturarum supergre∣dientet, & quantum in ipsis est soluentes, mem∣bra veritatis transferunt & transfigunt, &, alter ex altero facientes, seducunt multos ex his quae extant ex dominicis eloquijs male com posito phantasmate. That is, these heretickes ouerrunning the order and text of the scrip∣ture, and in as much as in them lieth dis-membringe the limmes of the trueth, they alter and transpose matters, and 〈◊〉〈◊〉 one thinge of an other, they deceaue many by that they gather out of our Lords woords and ioyne them to their ill fauored phansie.

I will not defraude thee (gentill reader) of such maine sinewes from which more powerfull incitements in perswasion may ar∣rise both Pro and Con, in the quotation of scripture texts, neither would I haue thee to thinke euery cited place of anie one, a sure inducement to make saleable any cause in grosse, nature woorkinge in vs all, a loue to like our owne conceits. Howbeit that scrip∣tures

being alleadged plentifully on both sides (with an ouerchardge sometimes) lest the holy verity of the cause should any way be vnwittnessed, yet I earnestly desire thee to reexamine euery text, parcell by parcell, to to sift and resolue all alleadged proofes of scripture, and so shalt thou come to the very roote from whence trueth doeth springe, and to the triall of that toutchstone, wherin all resolution of mans mind relieth. It shalbe neither (thine) nor (mine) (my yea) nor (thy nay) sith euerie breath may well blow to it selfe some probable coniecture of their owne. For in that strife which was between the catholicke fathers and the Arians, Dona∣tists and others of such like peruerse and fro∣ward disposition, as longe as one alleadged scripture on the one side, scripture on the 〈◊〉〈◊〉 side was as freely op••osed; In so•• much that impossible it was (such kinds of proofes nourishinge contention) that the matter then in controuersie could grow to any issue or end, when scripture was the Champion for them both in open feild.

I haue here therfore most plainely sett downe what by scripture can apparantly be obiected, and soe with all as euidently op∣posed how with scripture it may be solued, soe that the verity of the scripture (which ar wittnesses proper to neither but common to vs both) I haue left as indifferent to be

waighed and censured by a third; In soe much as weighinge matter with matter, cause with cause, reason, with reason, thou mayst as wel lend thy beleife (for the verity of the text) to the doctors censure, as vnto any new vp∣starts vnaduised resolution, and conceyted opinion.

QVID PRO QVO, An answere by scripture to the protestants obiections out of scripture, against confes∣sion, preists absolution, and sacramentall satisfaction.

Obiection Psalm. 32. vers. 5.

I will confesse my selfe vnto thee o Lorde and thou forgiuest the punishment of my sinne. Ergo Dauid confessed vnto God and not to man: Ergo confession ought to be to God alone.

Answere Leuitic. 4. vers. 23.26.

If one shewe to him his sinne he hathe committed vers. 23. that is confesse it to the preist, then shall the preist make an attone∣ment for him concerninge his sinne, and it shalbe forgyuen him. Ergo Confession was made vnto the preists in the ould lawe, and the preists attoned the delinquent and by their means sinne was forgiuen vers. 26. And why might not Dauid cōfesse himselfe to the preists accordinge to the lawe of Moyses.

The censure of bothe places by the opi∣nion of others.

Rabby Hama an interpreter of the Iewes lawe, thus declareth the custome and maner the Iewes had, in makinge their confessiōs. Necesse est (sayth he) vt sigillatim exprimat ••eccata sua. It is necessarie that euerie sinner declare his sinnes one by one in particular to the preist, and this was the custome of his forefathers See Adrianus Linus, Galatinus.

Obiection Psalm. 105.

Confesse your selues to our Lord, for he is good. Ergo to God alone wee must con∣fesse our sinnes, and not vnto man who is naught.

Answere Iames 5. vers. 16.

Confesse therfore your sinnes one to an o∣ther, and pray one for an other that you may be saued. Ergo confession of our sinnes may be made vnto a man, and if to anye, much more to the preist, who hath the woord of reconciliatiō as S. Paule saith to the Corinth.

The censure of Origen hom. 2. in Leuit. and S. Beede.

In this silence there must be this discretion, that our dayly and littell sinnes we confesse one to another or vnto our equales, and to beleeue to be saued by their dayly prayer, but the vnclenesse of greater leprosie, let vs accordinge to the lawe open to the preist, and at his pleasure in what manner and how

longe tyme he shall commaund, lett vs be carefull to be purified.

Obiection Numbers 14.18.

God is forgiuinge iniquitie and sinne: a∣gaine O Lambe of God that takest away the sinnes of the world. Ergo God onely forgi∣ueth and taketh away our sinnes, and what then auaileth the preists absolution.

Answere Math. 9. versus 8.

And the multitudes seeinge it, glorified God that gaue such power to men: that is to remitt sinnes and to woorke miracles. Ergo why may not preists by Christes communi∣catinge this power to them remitt sinnes?

The censure of Saint Ambeose li. 2. de poenit. cap. 2.

Naaman Syrus beleeued not that his le∣prosy could be cured by water, but that which was impossible, God hath made pos∣sible: it did seeme impossible that by penance sinnes should be forgiuen; but Christe hath graunted this vnto his Apostles; Which from the Apostles is translated to the office of priesthood.

Obiection psal. 32. vers. 5.

For I thought I will confesse against my selfe my wickednesse vnto thee o Lord, and thou forgauest the punishement of my sinne. Ergo what need wee goe and runne to man for absolution and pardon of our sinnes, when it is God alone that forgeueth?

Answere Math 3.6.

Then went foorth (to Iohn) Hierusalem and all Iury, and all the country about Ior∣dane and were baptised of him in Iordan confessinge their sinnes. Ergo why did these people goe to confession to Iohn and con∣fesse their sinnes, and had not recourse onely to God.

The censure of S. Ciprian Epist. 16. li. 3. ad plebem.

Bicause euery one should confesse his sinne whilest the offender is yet liuinge, and his confession be admitted and his satisfaction and forgiuenesse by the preists may be ac∣ceptable with God.

Obiection Esay. 43. verse 11. & 25.

I euen I am the Lord and beside me their is no other Sauiour. I euen I am he that put∣teth away thine iniquities for my owne sake, and will not remember thy sinnes, put me in remembrance: Ergo there can be noe other Sauiour but God. He onely can forgiue and putt awaye sinnes, what need wee then re∣curre to man.

Answere Iames 5. vers. 20. & Iohn. 20.22.

Let him knowe that he which hath cōuer∣ted the sinner from goinge astray out of his way, shall saue a soule from death, and shall hyde a multitude of sinnes. Ergo it is not de∣rogatorie from gods honor, to attribute our saluation to any man, as to a woorker vnder

gods, and who in his roome shall forgiue our sinnes, and so in this respect may saue vs, ac∣cordinge to that Ion. 20. Receyue yee the ho∣ly ghost, whose sinnes yee forgiue ar forgiuen them. Ergo it is not onely God, but alsoe his preists that haue power by his commission to forgiue sinnes. Ergo why may not wee then putt them in remembrance.

The censure of S. Cyrill. l. 12. c. 56. in Ioan.

It is not absurd that they forgiue sinnes which haue the holy ghost, for when they remitt or retayne, the holy ghost remitteth or retayneth in them, which they may doe two wayes, first in baptisme, then by penance.

Obiection 6.

Come to me (saieth Christe) all you that ar heauy loaden, and I will refreshe you. What greater burden then sinne, Ergo what need wee goe to any man but Christe.

Answere Matt. 8.

Goe shewe thy selfe to the preist (saieth Christe) and offer the gift which Moyses commanded for a testimony to them. Ergo preistes haue to doe with vs although wee haue bene with Christe, euen by commaun∣dement of Christe.

The censure of S. Chrisostome li. 3. de Sacerdotio.

The preists of the ould lawe (saieth he) had auctoritie and priuiledge onely to dis∣cerne who were healed of leprousie, and to

denounce the same vnto the people, but the preists of the newe lawe, haue power to pur∣ge in verie deed the filthe of the soule, ther∣fore whosoeuer dispiseth them, is more woorthie to be punished then the rebell Da∣than and his complices.

Obiection Colloss. 2.21.22.23.

Ar yee bu••dened with traditions? as touch not, tast not, handell not &c? Which thin∣ges indeed haue a shewe of wisdome in vo∣luntary religion and humblenesse of mind, and in not sparinge the body, which ar thin∣ges of noe valew, sith they pertaine to the fillinge of the fleshe. Ergo it is true wisdome and good religion to spare and cherishe the bodie and not to chastice it with fastinge, praier satisfactory woorkes, which are mon∣kes merits and monkerie.

Answere Luc. 2.37.

And there was a prophetisse one Anna, which was a widowe aboue fouerscore and fouer yeares, and went not out of the tem∣ple, but serued God with fastinges and pray∣ers night and day. Ergo shee was a foole that could liue a widowe soe longe and cō∣mitted monkerie in not sparinge hir bodie, h uinge regard not to fill hir fleshe, abstey∣ninge from touchinge, tastinge, yea from marriage.

The censure by S. Ierome in 1. cap. Ioelis, super accingite vos & plangite.

He that is a sinner and whose conscience doeth bite him; Lett him girde himselfe with haircloth, and lett him goe into the church or temple, out of which for his sinnes he went, & cubet vel dormiat in sacco, lett him lie and sleep in saccloth, to make satisfaction to God for his former delights, and pleasures, by which he hath offended God; vitae auste∣ritate, by rigor of life.

Obiection Iohn 8 11.

And Iesus said, neither doe I condemne thee; Goe and sinne no more. Ergo what nee∣deth anie punishment for sinne or satifaction for the same, when Christe is pleased and hath forgiuen the guilt therof.

Answere 1. Corinth 5.

S. Paule put the incestuouse Corinthian to his penance and rebuke for the destruction of the fleshe, that the soule might be saued. Ergo S. Paule made more a doe, then onely to haue a bare faith in Christ: yea for his sinne he enioyned penance.

The censure of S. Augustine Hom. 60. cap. 15. ex lib. 50.

It is not sufficient to change thy maners into better, and to depart from thy wicked deeds except thou doest satisfy God for those thinges which thou hast donne.

Obiection act. 19 18.

Thoughe manie came to Saint Paule

confessinge and declaringe their deeds, yett wee heare not of any enioyned penance, and why then should preists enioyne penance, or satisfactorie woorkes?

Answere Ioan. 20. Math. 16.18.

Christe gaue noe lesse power to his Apo∣stles and their successors to bynde then to loose, to forgiue then to retayne; Quorum remiseritis, quorum retinueritis, Ergo why may not the apostles successors bynde them to doe such woorkes as may pacifie gods wrathe and anger, by fastinge prayer and such satisfactorie deeds, fastinge and prayer beinge such woorkes whereby wee serue God▪ Luc. 2.

The censure of S. Augustine hom. 50. cap. 11. ex lib. 50.

Let the sinner come vnto the prelates by whom in the church the keyes ar ministred, and now becōminge as it were a good sonne, maternorum membrorum ordine custodito, lett him receyue of his rulers and gouernours prepositors of the sacraments the meane and measure of his satisfaction, that in offeringe the sacrifice of a troubled harte deuote and suppliant he maye doe that notwithstādinge, which may not onely be auayleable to him to receyue his health, but alsoe be an exam∣ple to others. Et in Psal. 50. Non Domine non erit impunitum peccatum meum, non impuni∣tum erit, sed ideo nolo vt tu punias, quia ego

peccatum meum punior.

Obiection Esay 53.5.

The chastisments of our peace was vpon him, and with his stripes wee are healed. Ergo what needeth any more stripes, satis∣faction, punishement, or penance for sinne?

Answere 1. Corinth. 9, 27.

But I chastice my body and bringe it into subiection or seruitude, lest perhapes when I haue preached to others, my selfe become reprobate. Ergo why did S. Paule vse such ri∣gor, and voluntary punishement, if Christes hadd bene enough.

The censure by Theodorete in his epitome of deuine decrees cap. de poenitentia

These wounds ar curable which are made after baptisme not to be cured as heretofore by onely faith and soe remitted, but by many teares, weepinges, lamētings, sighes, fastinges and praier, & per laborem facti peccati quan∣titati contemperatum, by labour of the woork proportionable to the quantity of the sinne.

Obiection 1. Petrus. 2.24.

He bare our sinnes in his body by whose stripes the were healed. Ergo what needs any more burden in our bodies, satisfaction, or punishement, is not Christes passion enough?

Answere 1. Colos. 24.

Nowe reioyce I in my sufferinges for you and do accomplishe those thinges that want of the passions of Christe in my fleshe. Ergo

why doeth S. Paule saie that there is some∣thinge wantinge to Christes passion, that he must fulfill in his owne fleshe, if Christes stri∣pes had bene enough?

The censure by S. Bernard sermo. 5. de omnibus Sanctis.

Bicause delicate members must be ioyned and vnited vnto a head pricked and tormen∣ted with thornes, and other greiuouse and painefull passions, for wee must beare al∣waies aboute in our bodies the mortification of Iesus, that the life alsoe of Iesus may be manifested in our mortall fleshe 2. Corinth. 4. versu. 10.

Obiection 1. Pet. 2.21.

For alsoe Christ suffered for you. Ergo what needs man to suffer.

Answere 1. Pet. 2. versus 21.

Christ left vs an example that wee should follow his steppes. Ergo why not to suffer as he did?

The censure by S. Iohn 1. Iohn Ioan. 2. vers. 6

He that saieth he abideth in him, ought himselfe to walke euen as he walked.

Obiection Marck. 16.

Who so shall beleiue and be baptized, shalbe saued. Ergo what needs any other con∣fession and satisfaction?

Answer act. 19 18.

And many of them that beleeued came confessinge and declaringe their deeds to

Paule. Ergo they beleeued and most proba∣ble they were baptised, why did they then confesse to Paule, or what needed they to haue confessed?

The censure by S. Athanasius ser. in illud, profecti in pagum.

If thy bonds ar not yet loosed thou maiest deliuer thy selfe vpp to the disciples of Iesus, & they ar present that can loose thee by that power which they receiued of our sauiour.

Obiection Ioan 1,

Behould the lambe of God that taketh away the sinnes of the world. Againe I am he that blotteth out thy sinnes. Thy faith hath made thee whole.

Answere Ecclesiast. 3.33. Dan. 4. vers. 24. Tob. 4.10 Luc. 11.41.

Water quencheth burninge fier, and almes takes away sinne: breake off thy sinnes by righteousnesse, and thy iniquity by mercy. Almes deliuereth from death and darkenesse, Giue almes and all shalbe cleane vnto you. Ergo if faith be enough why is extinguishing of sinne, redeeminge of sinne, deliueringe from death, to cleanse sinne and satisfy for sinne, attributed to almes and to good woorkes?

The censure by Saint Ambrose lib. 2. de poenit. cap. 5.

He said both are blessed, he whose sinne is remitted by baptisme, and he whose

sinne is couered by good woorkes, for he that doeth penance, ought not onely to wash away his sinne by teares, but hide them with better woorkes. Peccatis tuis venundatus, redime te operibus tuis.

Obiectio Math. 28.18.

All power is giuen to Christe in heauen and in earth. Ergo what power haue preists in earth or in heauen?

Answere 2 Corinth. 5. Iohn. 20.

God hath giuen vs the ministery of recon∣ciliation. As my father sent me soe I send you, whose sinne yee forgiue are forgiuen. Ergo preists the successors of those to whom Christe sayd this, haue some power in earth and in heauen vid. to forgiue sinnes.

The censure of Gregory Nazian. oratione ad imperatorem, and S. Augustine lib. de ciuit. 20. & Hilarij in 16. Math.

Blessed is the porter of heauen, whose earthlie iudgement is afore iudged auctority in heauen. The seats of iudgement in the Apocalips ar to bee vnderstood of the seats of the rulers, and the rulers themselues by whome nowe the church is gouerned: ouis mea es, & nos tribunalia habemus.

Obiection Ihon 5.22.

The father iudgeth noe man, but hath committed all iudgement to the sonne. Ergo Christe hath all power to iudge, and not his preists.

Answere 1. Corinth. 5.22.

For what haue I to doe to iudge them which ar without (that is such as were not Christians.) Ergo S. Paule had auctority to iudge them which ar within, such as were of the flock of Christe. And if S. Paule had noe power to iudge, why did he iudge the ince∣stuouse person?

The censure of S. Chrisostome lib. de dignitate sacerdotis.

Christ hath translated al iudgement which he receyued of the father, vnto the apostles and preists.

Obiection 2. Corint. 5.18.

God hath reconcyled vs to him selfe by Christe. Ergo what needs any other reconci∣liation of man, & God indeed was in Christe reconcylinge the world to him selfe, but Christe did reconcyle from sinnes.

Answere 2. Cor. 5.18.

God hath giuen vs the ministerie of recon∣ciliation, and hath putt in vs the worde of re∣conciliation And Ion. 20. Whose sinnes yee forgiue ar forgiuen. Ergo man doth reconcile and remitt our sinnes.

The censure of S. Gregory, oratione ad mulierem peccatricem.

Bouldly shewe thye selfe vnto the preiste, & such thinges as ar secrett open to him as to thy phisition thy secret wounds, ipse honoris & valetudinis tuae rationem habebit.

Obiection Numbers 14.20.

And our Lord said I haue forgiuen and par∣doned it, that is the peoples iniquitie. Ergo why should wee sue vnto man for pardon?

Answer.

For my selfe (saieth S. Paule) that which I haue pardoned for you, I haue pardoned in the persō of Christ. Ergo S. Paule did & could pardon as he was in the person of Christe.

The censure of S. Le•• Epist. 91.

Chr••st Iesus hath deliuered this power to the rulers of the church, that they should giue vnto such as confessed, the deed of pe∣nance, and so clensed by satisfaction, admitt them by the doore of reconciliation to the communion of the Sacraments.

Obiection Rom. 6.23.

Donum Dei vita aeterna. Eternall life is the gift of God. Ergo it is not gotten and caused by our traueles, what need then our satis∣factory woorkes?

Answere 2. Corinth. 4.17,

This our tribulation which presently is momentary and light, causeth or woorketh aboue measure exceedingly an eternale waight of glory in vs. Ergo by our woorkes our glory is caused. Ergo why may not our woorkes then be satisfactory for sinne, that can remounte vs to glorie?

The censure by Origen Hom. 15. in Leuit.

Thou maiest redeeme thy sinnes in this

life, if that thy hand may finde a price which it may restore. But what is this price? It is of penance heaped vpp with teares. And by thy handes it is found out by la∣boure of thy woorke, labore boni operis inuentum.

Obiection actor 8.22.

Repent therfore of this wickednesse, and pray God that if it be possible, the thought of thy harte may be forgiuen thee. Ergo it is enough to pray to God for forgiuenesse of sinne, yea for most wicked and secretest sin∣nes, without either punishment or chastise∣ment of our persons.

Answere Math. 21.20.

Woe be to thee Corozaim, woe be to thee Bethsaida, for if the great woorkes which were donne in you had bene donne in Tyre and Sydon, they had repented longe a gone in hairecloth and ashes. Ergo affliction of body, austerity, punishmēt of skin with hair∣cloth belongeth to repentance.

The censure by S. Augustin epi. 108.

To doe penance and repent for our sinnes spoken of by S. Paule 2. Corin. 12. versus 21. is to doe great penance as penitents did in the primitiue church.

Obiection 1. Iohn cap. 1.7.

And the blood of Iesus Christe his sonne cleanseth vs from all sinne. Againe 1. ad Heb. versus. 3. he (vid. Christ) bearing vp all

thinges by his mighty woord hath by him selfe purged our sinnes. Ergo it is Christes blood, and Christe that purgeth our sinnes and nothinge els.

Answere Actes. 8.22.

Doe penance therfore for this thy wicked∣nes and pray to God if perhaps this cogita∣tion of thy hart may be remitted thee. Againe Luc 11. vers. 41. But yet that remayneth giue almes. and behould all thinges are cleane vn∣to you. Ergo it is not onely the blood of Christe without any other thinge that remit∣teth sinnes. For there be many means and in∣struments of remittinge sinne, but all by the force and merite of Christes blood applyed by them, as by prayers fastinge, penance, al∣messe deeds, fayth, sacrifice, sacraments and by preists Ihon 20. Whose sinnes they remitt ar remitted. Yet none of all these otherwise remitt sinne, but in the force, by the merite and vertue of Christes blood.

The censure of S. Augustin & venerable Bede vpon this place, as also by S. Hierome lib. 2. contra Pelagium cap. 3.

Christs passion doeth not onely remitt in baptisme the sinnes before committed, but all other afterward alsoe donne by frailty, yet soe, if wee vse for remission of them such meanes as be requisite, and as Christe ap∣pointed, wherof he reckeneth some, and this may be one by preists, Christe sayinge,

whose sinnes yee remitt are remitted.

Obiestion Luc. 18.13.

But the publicane standing a far off would not lift vpp soe much as his eyes to heauen, but smote his brest sayinge, O God be mer∣cifull to me a sinner. Ergo it is enough to strike his breast and acknowledge in generale tearmes to bee a sinner, and not to tell the sinnes in particuler.

Answere Act. 19.18.

And many of them that beleeued, came confessinge and declaringe their deedes. Againe Iames 5. verse. 16. Confesse your sin∣nes one to an other. Ergo we must confesse our particuler sinnes.

The censure by S. Hierome in 16. Math.

Then the bishope or preist knoweth who is bound and who is to be loosed, when he heareth the variety of sinnes. Againe S. Basil quest. 288. saieth, it is necessary to confesse sinnes vnto them, to whome the dispensa∣tion of the misteries of God is committed.

Obiection Iohn 20.23.

Whose sinnes yee shall forgiue, they are forgiuen, and whose sinnes yee retaine they ar retained. Ergo albeit Christe gaue to his Apostles power to forgiue sinnes, yet he wills not any to come to confession to them. Ergo to confesse is needlesse.

Answer Math. 28.••9.

Goinge therfore teach yee all nations Bap∣tisinge

them in the name of the father, and & of the sonne, & of the holy ghost. Ergo as the Apostles hauinge power to preach and baptise, thoug hnone commaunded to come to be baptised and heare, yet all are bound both to heare and to be baptised: soe Christe geuinge power to his Apostles to forgiue sin∣nes, all that ar in sinne ar bound to seeke for∣giuenesse at the hands of the preists. Againe many of them that beleeued came confessing and declaringe their acts act. 19.

The censure by S. Augustin Hom. 49.50. tom 10. and S. Iames. 5.

Confesse your sinnes one to another. Ergo most likely to preists to whom power (Ion. 20.) is giuen to forgiue sinnes. For saieth S. Augustine lett noe man say I doe penance se∣cretly, I doe it before God alone, God which hath to pardon me, knoweth well that I re∣pent in my harte. If this be all, then in vaine was it said vnto preists, whose sinnes ye shall loose in earth, they shalbe loosed in heauen, then in vaine were the keies giuen to the church. Againe saieth S. Bernard, it was suf∣ficient to shewe the phisition to the sicke man, who (if he wilbe cured) lett him seeke for him.

Obiection 1. Corinth. 8

But meat maketh vs not acceptable to God, for nether if wee eate, haue wee the more; nether if wee eate not, haue wee the

lesse. Ergo the papists fastings ar not satis∣factory or acceptable to God.

Answer 3. reg. 21.

Now when Achab hearde these woords (the threatinges of God) he rent his clothes, put on sackloth vpon his fleshe, and fasted and lay in sackloth, and went demisso capite holdinge downe his head, or (as some english translations haue) went barefoote. And the woorde of our Lord came to Elias the This bite sayinge: seest thou how Achab is hum∣bled before me? Bicause he is humbled for my cause I wil, not bringe euell in his daies. Ergo to please and pacifie, fastinge, praier wearing of heircloth and punishing of the body, is satisfactorie.

The censure by S. Ciprian li. 4. epist. ad clerum.

I admonishe your religiouse care, that to please and to beseeche God, yee lament not onely with voice, but with fastinges and teares, and all manner of praier. For wee feele the whipp, when neither wee please God by our good deeds, or doe noe satisfaction for our sinnes.