Sin Dismantled, SHOWING THE loathsomeness THEREOF, In laying it open by CONFESSION; With the Remedy for it by Repentance & Conversion.  
Wherein is set forth the Manner how we ought to confess our Sins to God and Man, with the Consiliary decrees from the Authority thereof, and for the showing the necessity of Priestly Absolution, the removing the disesteem the vulgar have of Absolution, setting forth the power of Ministers.  
With an Historical Relation of the Canons concerning Confession, and the secret manner of it; also showing the Confessors affections and inclinations.  
By a late Reverend, Learned and Judicious Divine.  
LONDON, Printed by J. Best, for WILLIAM CROOK, at the three Bibles on Fleet-Bridge, MDCLXIV.   

The Principal CONTENTS OF THE WHOLE BOOK.  
CHAP. I. THe names of things exemplify their nature. The Author's purpose. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Repentance and Consolation, which is variously rendered by the Septuagint. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confession or a casting off, by the same Interpreters is translated to give thanks, and to praise. Exagreusis a forinsecal word, an Indictment. Exhomologesis, Metanoea and Metameleia usual in the New Testament. Resipiscence and Penitude their difference, and several uses. pag. 1.  
CHAP. II. Repentance a Conversion, and wherein it consisteth. The Fathers define it from the sensible effects and figns thereof. The Scho●lmens error in placing it in bodily corrections rather than in mental change. The Reformed Divines seat it in the humiliation of the heart, requiring also outward expressions of sorrow. Conversion is the essential form of Repentance. Self abnegation, godly sorrow, a Penitents practice and endeavour. p. 10.  
CHAP. III. Discipline of penance, wherefore enjoined by the Church. Exhomologesis; divers kindi of Confession; public penance of Apostolical practice. The austerity thereof in the Primitive times. Order thereof prescribed in the days of Cyprian and Ambrose. Divers examples of public Penitents. The solemn practic thereof in Records of the Church. Sinners admitted but once to solemn Penance, Actual reconciliation denied by the Church to lapsed sinners. No renewing unto Repentance, how understood in the Epistle to the Hebrew. Four stations observed by the ancient Penitents. The restoring of this Discipline much desired. p. 16.  
CHAP. IU. Confession of sin addressed unto God chief, and to Man also with considerable relations, grounded upon the Law of Nature; with God himself a necessary antecedent to pardon. Adam and Cain interrogated to extract Confession. Sundry precedents of Penitents recoursing to God in Confession. There is shame in confessing to God, as well as unto Man. Penitential Psalms composed by David for memorials and helps to Confession. The Rabbins doctrine of Confession of sin before God, practised in the time of the Gospel, preached and urged by the Ancient Fathers; and so far by chrysostom, as a tribute due to God only, for which the Pontificians are jealous of him. Confession before God is not destructive of Confession before man in a qualified sense, though preferred before it, and especially called for by the old Doctors, although that be of singular use also. p. 43.  
CHAP. V. Of Confession to Man. The Confession of sin under the Law before the Priest at the Altar, and the Sacrifice. Special enumeration of all sins not required of the Jews. The Law commandeth the acknowledgement of sin, and restitution. Jobs friends confessed their errors unto him, who sacrificed for them. David's confession unto Nathan Rabbins affirming sins to be confessed unto the Fathers and Levites. The place in St James chap. 5. Of mutual Confession explained and vindicated. Testimonies of the Fathers for Confession unto man. The opinion of the Schoolmen, that sin in case of necessity, and in way of Consultation for a remedy, not in way of Absolution for reconcilement, may be detected to a Layman: and of the Reformed Divines. That sins may be confessed to a Believing Brother for advice, and to a Minister of the Gospel. p. 65.  
CHAP. VI Divers Offices and administrations in the Church. The people's Confession unto John at Jordan, wherein they were particular. The Confession of the Believers at Ephesus to Saint Paul. Proofs from the Fathers for Confession to the Priests of the Gospel. Such Confession withdraweth not from God, but leadeth to him. Testimenies of the worthiest Divines of the Church of England for Confession, seconded with Divines of the Reformation from the Churches beyond the seas. p. 90.  
CHAP. VII. Concerning the Institution, necessity, and extent of Confession, and is divided into three Sections. p. 111.  
SECT. I. The Decrees of the Tridentine Council for Divine right, and authority of Confession. The anathemas held too severe by some moderate Romanists. Public Exhomologesis vilipended by those Fathers. The Schoolmens faintness in reasoning for the divine institution of Auricular Confession. The Canonists plant the same upon the universal Tradition of the Church. Divines siding with the Canonists. Oppugners of Auricular Confession in former ages. Pretences of Divine authority from places of Scripture examined. Different proceed in the Court of Conscience from earthly Tribunals. Special cognizance of all sins not a necessary antecedent at all times to Priestly Absolution. God pardoneth many sins immediately never spoken of to a Priest. Differences of Popish Divines concerning the matter and form in Penance, prove to be no such thing as Sacramental Confession, which reacheth not higher than the Lateran Council. Confession of sin of the same institution as Repentance is. Divine institution manifold. In what sense Confession may be said to be of Divine institution. p. 113.  
SECT. II. The abusive necessity of Confession. Tyrannical inquisition into men's consciences distasteful. Confession left at liberty in Gratians time. Schoolmen leaning to the necessity thereof. Confession not the only Necessary means for absolution and remission. The Ends aimed at in Popish confession, unnecessary. No express precept in Scripture for the absolute necessity thereof. Confession an heavy burden upon fleshly shoulders. Private Confession not practised from the beginning. Established in the place of the public by an Edict from Leo I. The fact of N●●tarius abrogating confession, with the several answers and expositions of Roman writers expended. Confession deserted in the Greek Church. Divers kinds and forms of Necessity. Confession in what cases necessary; and the necessity thereof determined. p. 144.  
SECT. III. Scrupulous enumeration of all sins decreed in late Councils. Circumstances aggravating and altering the property of sin, Millstones to plain people. Anxious inquisition into each sin with every circumstance a perplexed piece. Particular reckon for every sin an heavy load to the Conscience, and without express warranty from God, implying difficulty, and impossibility, and tending to desperation. No urgent necessity to be so superstitious in casting up of all sins, and the circumstantial tails thereof. Romish closerts of confession Seminaries of sin and uncleanness. Venial and reserved sins exempted by Rome from the ●ars of ordinary Priests, upon what grounds. Strict and specific enumeration of sins but of late standing in the Church. General Interrogatories proposed at the hour of death from Anselme. Some sins are specially, and by name to be rehearsed in confession. The nature and quality of those sins described and determined. p. 179.  
CHAP. VIII. Of the Confessary or Priest that receiveth confessions, and his authority for the same: Divided into two Sections: p. 208.  
SECT. I. The vulgarly disesteem of the power of Absolution in the hand of Priests. Keys divers; Of 1. Authority. 2. Excellency. 3. Ministry. The office of the Ministerial key in discerning, and defining Ecclesiastical and conscientious Consistories. The gift of Science in the Priest, not properly the Key, but the Guide. Absolution a judicial act. Magistrates spiritual and temporal distinguished in their jurisdiction and ends. Bonds of sin culpable, and for sin penal. Satisfaction expiatory, vindictive. God for giveth sins properly, and effectively. The Priest by way of application and notice; as also dispositively, qualifying by his function sinners for the same; in which he proceedeth as a subordinate cause both declaratively and operatively. The priority of binding and losing on Earth to Heaven in respect of the sensible apprehension in the Penitent, not of the purpose and operation in God. Power of Absolution primitive in God, in his Ministers derivative and delegate. A Penitent absolving himself by the finger of God's Spirit in what sense. The power of binding in the Church rather privative than positive, and declarative only. p. 211.  
SECT. II. Peter seized of the keys to the use of the Church. ●ower of Absolution conferred and confined unto Priests. laics usting the same not in case of office, but necessity, and where they are the parties grieved. Bonds of the soul, and sin only, loosed by this key. The accomplishment and actual donation of this power. God remitteth by the Church's act. The form of Priestly Ordination. Heresy of the Novations denying in the Church power to reconcile Penitents. Seed and bellows thereof austerity of those times. Absolution in the Priest not absolutely efficacious, but as relating to conditions in the Penitent. The Priest not secured from failing in the act of absolution. The erring key. Priestly absolution declarative and demonstrative, and in a moral sense energetical. Judgements forinsecal are applied declarations of the Law to the fact. Absolution a Ministerial act, but powerful and judicial, but not Sovereign nor despotical. The spirit of judgement to discern and determine, how necessary for Priests in the act of absolution. Father's making Priests Judges of the Conscience. The exercise of the keys, 

1. In the word of reconciliation:  
2. In Prayer; ancient forms of absolution expressed in a deprecative manner, not indicative:  
3. In the Sacraments:  
4. In interdictions and relaxations of public censures.   Keys abused at Rome, dangerous to Sovereign Majesties and Republics. The superciliousness of Roman Priests in usurping upon Divine right, subjecting the power of forgiveness in God to their arbitrements. Their preposterous way in absolving first, and afterwards in enjoining Penan●●. The feigned virtue of absolution Ex opere operato, destructive of Piety and penitency. Conditions requisite in the Penitent to be relieved by the keys, and lawful use of Absolution. p. 239.  
CHAP. IX. Paternal affection in the Confessary. Good for sheep if the shepherd know their diseases. Medicinal Confession. The grief better healed when clearer opened. Ghostly counsel of great importance to a Penitent. Great care in the choice of a discreet Confessor. Rome's rigid Tenet. Absolution denounced by any Priest besides the Ordinary to be invalid. The inconveniences thereof. The Parochial Priest not to be deserted without just cause, and the same to be approved by the Diocesan. p. 282.  
CHAP. X. Many positive precepts without fixed times. The practic for times and seasons left to the Church's arbitration. Time's necessary for Confession, when particular persons and consciences are perplexed. Time's convenient for all Christians; 

1. When visited with desperate diseases.  
2. Upon the undertaking of solemn actions and exploits accompanied with danger, and meeding special help from God.  
3. Upon the receiving of the blessed Eucharist, before which Confession to the Priest is always Convenient, and sometimes necessary; and the neglect thereof in some cases damnable. p. 295.    
CHAP. XI. All convenient secrecy apprimely requisite in the Confessary. Suspicion of discovery a great enemy to confession. Sins already committed with expressions of grief to be concealed. The Schoolmen bringing sins de futuro to be committed, within the compass of the seal. The damnable doctrine of the Jesuits, that Treasons and Conspiracies yet plotting against Church or State, and confessed to the Priest, aught to be shut up in privacy. The odious consectaries and inconveniences thereof. Examples of sundry Confessors revealing treasons detected in Confession. The preservation of Prince, Church or State to be preferred before the secrecy of the Seal. Sins opened in confession, the concealment whereof complieth not with the Priest's fidelity to his Prince and Country, to be discovered. Marriage in the Clergy no prejudice to the lawful secrecy of the seal, especially if the penalty of the old Canons against the violaters thereof should be revived. p. 300.  
CHAP. XII. An Historical relation of the Canons and Constitutions of the Church of England concerning Confession, and the practice thereof by some of the chief Members in the same. p. 312.   

OF CONFESSION OF SIN.  
ΠΡΟΘΕΩΡΙΑ.  
BE persuaded (industrious Reader) to stand a little at the Gate, and receive this light in the Porch; lest a scandal may be taken where none is given. The subject the Author of this ensuing discourse treateth upon, is a duty of late times laid aside, and which through the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and sluggishness of our devotion hath waxed old (as it were) and wasted itself, but now beginneth to peep out from under a cloud of many abuses, 
Inertiâ Caesarum quasi consenuit, atque decoxit, nisi sub Trajano Principe movet lacertos, etc. Florus Prologue. histor.  and the sinews thereof requickned with spirits and motion, as the Historian, said of the decayed Empire of Rome. And because the practice thereof is no whit plausible to flesh and blood, it is likely to be opposed by all such that are not guided by the Spirit: He forseeth also that some (though otherwise well minded) may herein be contrary-minded, which may well come to pass by not looking narrowly into the duty itself, covered under a mass of inordinances, and thereupon crying down the duty because of the abuse. But his hope is, they will be better persuaded, when they shall perceive the same to be defecated, and disabused.  
The matter itself is of no small importance, and conducing to Repentance for sin, and Remission: And herein a great and learned Antiquary said truly, that the chiefest point of the Ecclesiastical state and function is taken up in Repentance itself, 
Ecclesiasticae rei functionisque praecipua pars poenitenliâ, ejusque usu & administratione continetur. Dionys. Petau. animadvers. in Epiphan. haeres. 59 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gal. 1.10.  the use and administration thereof. His care hath been most in separating betwixt the light and darkness, the thing itself, and the abuse thereof; and his aim the reviving of this discipline as it was practised from the beginning. For the undertaking whereof, how mean a place Humane Respects have had with him, his heart best knoweth, in whose Conscience that of the Apostle maketh no small impression, If I yet pleased men I should not be the servant of Christ; and his prayer is, never to be so far destitute of Grace, as to comply with man, and to come off from God. Smoothers of great Personages, and Detractors of men in place, he distastes alike; and stands in an equal distance to the ambitious, that desire many preferments, but discharge none; and to the Malcontent, disqueting himself because his worth or hopes are small.  
The integrity he hath observed in the carriage of this subject, he maketh over to be discerned by the judicious and candid Reader; and the freedom to his own conscience; 
Prorsùs eâ libertate scripsit Caesarum vitas, quâ vixerunt ipsi. Erasm. in Sueton. Epistolar. lib. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 4.2.  for of all things Faith and Religion endure restraint and the fetters worst: Sueton took to himself as much freedom in writing the lives of the Caesar's, as they did to themselves in living. And Divines are Dispenser's, and in Dispenser's fidelity is most set by. His desire also is to be censured with the like sincerity and freedom as he hath written. Very justly was Apelles reprehended by Lycippus another Picturer, for painting Alexander with a thunderbolt in his hand, 
Plutarch. lib. de I side, & Osiride.  when as he himself had set him forth with a Spear; for humours truly represented are lasting, but false and counterfeit colours vanish into smiles and oblivions; and far better it is to write what is true and just, than what is great and plausible. In the various censures of the Times he neither expecteth nor flattereth himself with the hope of a general applause. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Strom. lib. 1. pag. 203.  For I suppose (saith an ancient Father) no man hath ever been so fortunate in his writings, as to encounter with no contradiction, but let him hold himself well apayed, if none can justly control him.  
That he hath promiscuously used the name of Priest as of Minister, he is well assured will give no distaste, especially to those Brethren who are contented to head their party with the name of Presbyter, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbytero, Hispan. Prebstre, Gallicè. Priester, Germ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Saxon. Rom. 15.16. Sacrâ functione circa Dei Evangelium fungens. Castalio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Etymolog. M. In Sacerdotis locum non commodum satis vocabulum subslitutum Ministrorum; quo licet omnes qui sacro funguntur munere ritè & ex Scripturae usu app●llentur, non tamen co Presbyteri à Diaconis distinguuntur. Jos. Mede Commentar. in Apocalyps. part. 2. p. 237.  seeing also that sacred Officers of the Church of England, whereof himself hath had the honour to be one, are admitted into the order of Priesthood; and Clergy men so initiated, are in most of the Western languages known by that denomination: nor can any be justly offended, to be called by that name as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the Gospel, since the Doctor of the Gentiles styles himself the Minister of Jesus Christ, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, performing the duty of a Priest about the Gospel, as Henry Stephan rendereth it: The name importing no more than one sacrum Dei administrans Evangelium, set apart to administer the Gospel, or set over the public worship and service of God And a very Learned man of our own side is of opinion, that as the name of Minister may not amiss and according to the Scripture phrase signify all that are initiated and admitted into holy Orders; so it is not fit and proper to distinguish betwixt a Deacon and Presbyter.  
Furthermore this Treatiser would be esteemed as one whose studies are nourished in the shade, and whose helps extend not beyond his own Study, and the Authors by him used and cited, to be of his own acquaintance. If he might presume, 
Studia (ut sic dixerim) in umbra educata. Seneca ad Neron. Tacit. Annal. lib. 14. cap. 14.  the Church of England should be his Patron, to the pillars thereof, and their feet he humbly submitteth his discourse, and to the benignity of his candid Readers; whose gentle and upright dealing with him will richly supply the defect of a more specifique Patronage. However he is resolved to rely upon the shield of God's favour, and the testimony of his own Conscience. And thus much by way of Preface, where his mind was to have said more, or else not so much.   

OF PENITENTIAL CONFESSION.  

CHAP. I.  
The Contents.  
The names of things exemplify their nature. The Author's purpose. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Repentance and consolation, which is variously rendered by the Septuagint. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confession or a casting off, by the same Interpreters is translated to give thanks, and to praise, Exagoreusis a forinsecal word, an indictment, Exhomologesis, Metanoea and Metameleia usual in the New Testament. Resipiscence and Penitude their difference and several uses.  
NAMES fitly imposed are the express images of things, and speak their nature: no better key to open the secret of any subject matter, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Strom. lib. 6.  than by being acquainted with what title it is called. Truth is a picture drawn at life, the names and titles are the several colours, representing the same unto a rational understanding. By names the Creatures are not only made known what nature they are of, but are distinguished also, their several kinds, and specific forms are diversely discerned. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Hebrews style the nomination of their creatures a separation of their several species, their Analysis, and distinction; there is then a twofold use of names; 

1. To tell us what a thing is in itself;  
2. and how differenced from another.   This task was God pleased at the first to impose on Adam, 
Non nudae suerunt appellariones, fed ex earum naturis sumptae. Mercer.  and he had then the strength to undergo it, wherein he was not simply graced, the creature to take its being from God, and its appellation from man, by that employment would God try his skill as well pleased to behold his own wisdom reflecting from that glass. My purpose is (the Lord being my help) to treat of penitential confession, the original, institution, progress, and practice thereof, also its efficacy, virtue and scope, together with the uses and abuses by such Congregations and Churches as pretend to Christianity, to endeavour to disabuse the same, and restore it to its former integrity. To inquire what authority is delegated unto man in giving audience unto Penitents; likewise what necessity lies upon sinners, and in what cases, to unfold the burden of their Consciences unto the Lords Stewards. And lastly, what power over sin is committed to that earthen vessel, together with the instructions, latitude, and extent thereof, for procuring the safety of Christian souls. Wherein (as we have said) our first step into this passage and nature of Confession must be to learn the names, and appellations thereof. 
Exod. 3.13.  And as Moses would not stir afoot till God had told him his name, so we must arrest our thought in the first place, upon this inquiry.  
And to begin with the first and most sacred Tongue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Repentance, which is the root and parent of confession, 
(a) Generaliter significat mutation●m animi seu affectûs, qualis est quando aliquem dicti vel facti sui poeniteat, illudque ipsum mutat, vel quae fit condolentiâ vel commiseratione, vel quae fit consolation in eo qui priùs perturbatus erat. Kercher. Lexicon. Hebr-Graec. verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which word importeth usually a change in the mind, or affections, when a man repenteth of what he hath spoken or done, as wishing the same unsaid, or to do again; and this alteration is accommodated with grief and pity, if what hath slipped from his tongue, or hand, be prejudicial to himself, or such as are dear unto him, or else with consolation, in case his former purpose proved molestious unto him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consolari, poenitere. S. Pagnin.  and that he hath found case in the revoking thereof. And hence it is that the word carries with it a double signification to repent, and to comfort; for godly sorrow usually sits down in consolation, true Repentance like Janus with a double face, looking upon the old year or conversation lamentably; upon the new, or renewed life cheerfully. 
Gen. 6.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 42.6.  God spoke as man, when he repent that he made man, there's the word; and Job in the same terms expressed that serious abnegation of himself, wherefore I abhor myself, and repent in dust and ashes. A Penitent for a time dislikes none more than himself, and would have others take notice of his vileness also by covering himself with dust, and crowning his head with ashes. The Septuagint have rendered the same variously, but every way significantly; as 

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cease, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith God by the Prophet, upon the people's turning from the evil of sin, 
Jer. 26.3. Mala non peccatoria sed ultoria. Tertull. lib. 2. contr. Martion.  I will cease from the evils of punishment, which I purposed to do unto them because of the evil of their do; so it hath, and ever will be, betwixt us and God; hand off from sin, hand off from punishment.  
2. It is interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to ponder and consider, (and that but once) upon that former place in Genesis, 
Aug. [pro poenitut] legit recogitavit, juxta fidem ve●ustissimi codicis. lib. 15. de Civit. Dei. cap. 24.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and God pondered in his mind that he had made man, considering and bethinking with himself what he had done; so considerate were those Interpreters in translating thus, lest Repentance with God might have begot some misprision of him with Ptolemy; though otherwise they make bold to render it with words and phrases of Repentance, and that in the person of God too, when it is not of man but of the evils that might befall him.   As 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to repent again, in Jeremy, If a nation turn from the evil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will repent of the evil I thought to do unto them. If it do evil in my sight, that it obey not my voice, 
Poenitentia Dei neque ex improvidentia, neque ex levitate, neque ex ulla boni aut mali operis damnatione reputetur, sicut humana— nihil aliud intelligitur quam simplex conversi● scientiae prioris. Tertull. lib. 2. contr. Martion. c. 24. Jerem. 18. vers. 8. & 10.  than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will repent of the good wherewith I said I would benefit them: Here I cannot refrain from telling my Reader, how we occasion God's favours, and frowns; when man turns from evil, God turns to be good in collation of benefits, and when man turns from being good, God turns to be evil in the affliction of his judgements; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  yea so propitious is God upon Repentance, that to repent with him is with these Translators to be patified. In Moses earnest intercession for the people, (for whose sins God was justly displeased) we read according to the Original, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 32.12.  Turn from thy fierce wrath, and repent of this evil against thy people; they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be favourable to the sins of thy people. And whereas God was entreated and Moses prevailed in his suit, (as what cannot fervent supplications do with God) the Hebrew verity saith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 14.  and the Lord repent of the evil which he thought to do unto the people, and they say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God was entreated for the evil and pacified. This evidence is from the Old Testament, and oldest language for Repentance.  
And what find you for the tongue and dialect thereof, Confession? I say as Philip to Nathaneel; Come and see: the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hiphil to Confess, 
John 1.46.  is a branch of the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 projicere, to cast away; because Confession is a kind of casting up of crude sins, indigested in the conscience of a diseased stomach, and disquiet breast. A Father of great antiquity hath instructed me to this observation, Even as those that have meat lying indigested upon the stomach, 
Sicut two qui habent intus inclusam escam indigestam, aut humoris, vel phlegmatis stomacho graviter, & molestè imminentia, si vomuerint relevantur; ità etiam hi qui peccaverunt, siquidem▪ occultant, & retinent inter se peccatum, intrinsecùs urgentur, & propemodùm suffocantur à phlegmate, & humour peccati, si autem ipse sui accusator fiat, dum accusat semetipsum, & confitetur, simul evomit & delictum atque omnem morbi digerit causam. Origen. homil. 2. in Psal. 37.  or are otherwise troubled with the phlegm, are greatly relieved by a vomit; so those that hid their sins committed inwardly, are strangled well-nigh, and choked with their humour and phlegm, but if that vexed person would accuse himself, and confess, by so doing at once he vomiteth up his sin, and discovereth his disease. 
And it shall be, when he shall be guilty of one of these things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall confess that he hath sinned in that thing, Levit: 5. Psal. 5.6.  So Origen. Thence cometh also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is confession, or the sacrifice destined to expiate the sin revealed to the Priest, of which there is frequent mention in the old Law; where the guilty person was to confess the sin that he had sinned, and to present his offering. And the Priest was to make his 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  atonement, expiation or redemption; the quality of which confession, and the reserved cases therein will come under our hands hereafter; So in the inquiry after the iniquity of Achan, which put Israel to flight more than all their enemies could do: the offender attached by a divine lot; Joshuah adviseth him at no hand to conceal the sin, 
Josh. 7.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lui fai confession. Gallicè.  but to make confession thereof to God, or as the Septuagint according to the letter of the Hebrew, give confession unto him. And the same Interpreters, where sin is the subject thereof, render it confession; but where God and his mercies are the contents, 
Psal. 27.7. Pour esclater en voice d'action de graces. Fr. B.  praise and thanksgiving; as for example, That I may publish with the voice of thanksgiving, and tell of all thy wondrous works; or as the French Bibles, for to illustrate with the voice of thanksgiving; after the Hebrew, That I may cause to be heard, or sound forth in the voice of confession, which the Septuagint read thus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut audire faciam sonum, in Hiphil. Psal. 26.7. Sec. LXXII. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forum. Ezra 10.1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that I may hear the voice of thy praise. But when sin bears the burden of confession, than the words used are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which run along all their translation, and are of much use with the Greek Fathers also; sometimes they express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a forinsecal word, as in that former place of Leviticus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and shall confess his sin. After that solemn and heavy denunciation of the people's sins unto God by the lips of Ezra, chap. 9 in the beginning of the next, the Septuagint read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after he had confessed weeping and praying. That Priests and people's confession could not but fly up to heaven, winged with prayers and tears: And David's purpose to accuse and indict himself for his offences, was according to that tenor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ps. 31. vel 32. sec. Hebraeos.  I said I will confess my sin against myself; where he never took his own part more, than by setting himself in such a confession against himself: wherein those Translators would show that in confession, there must be a concurrency both in soul and body, and both must arraign us at the Bar, giving in of evidence, or rather finding of the bill of indictment by ourselves put in, and signed to be true, if it were only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evidence of the tongue were enough, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports that there is an inward sense of the outward evidence; and as evil springeth from the heart, 
1. Exhomologesis conscientiae. Cyprian.  so from that root must oral confession issue forth: and hence is it that one of the Fathers calls it, 

1. The confession of the conscience:  
2. Another, the exposing of the burden of the soul,  
3. 
2. pondus animi proffer. Aug.  and a third, a sighing forth of sin, rather than speaking, and with grief of heart, more than words of the lips.   Thus far the Old Testament hath led me by the hand along the several denominations of Repentance and Confession. 
3. Ingemit culpae dolore. Ambr.   
And now for to come unto that other part of God's treasure, (for so Clemens Alexand. honours the Scriptures) let us see what a good Scribe may bring forth of the New also: We shall there find for Repentance two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the former hath respect unto the mind, and the change thereof, rather than any corporal afflictions; when after a lapse the party peccant shall find his error, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutatam mentem sonat, non afflictionem corporis. Erasm. annot. in Mat. cap. 3.  and so seriously to lament that former error as to correct and amend the same; 
De errore admisso ità dolere, ut corrigas, Latinè resipiscere. Beza Annot. ad Matth. 3. vers. 2.  considering what he was with grief, and endeavouring to be what he was not, (but aught to have been) with grace; 
Semper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that his Repentance is a departure from evil unto goodness, therefore herein is wisdom in the end; and in Latin is termed resipiscentia, for to commit sin is folly, but to repent thereof, and amend is wisdom; therefore it hath reference to the inward man, 
Name & in Graeco s●no poenitentiae nomen non ex delicti confession, sed ex animi demutatione composita est. Terrul. lib. 2. contr. Martion. cap. 4.  and importeth not so much the confession of sin, as the commutation of the mind, whereby the sinner is altered, rather than the sin uttered, as Tertullian elegantly expressed the force of the Greek word; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 3.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 9.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luc. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 11.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 3.19.  and in that name is comprised Repentance, with its properties and virtues; so you have the fruits of repentance, Mat. 3.8. and the calling of sinners to repentance, Mat. 9.13. and forgiveness of sins annexed to repentance, Luke 24.27. so you have the habit and dress thereof, they had repent in sackcloth and in ashes. The virtue and effect, together with the manner and efficacy thereof; Repent and be converted that your sins may be blotted out; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod.  thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all in all with repentance.  
The other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not of such virtue, and is used of such as have been remiss, and supine in managing of their affairs, who smarting for their follies, and negligence, 
Dicta est cùm socordes in peragendo serò incipimus esse attenti. Erasm.  at the last show more diligence; such after-wits are usually anxious, 
Declarat post rem aliquam factam sollicitum esse & anxium, Latinè poenitere, atque usurpari potest in vitio. Beza.  and disquieted with their do. This kind of pensiveness doth not always imply a change either in life or purpose for the better, but sometimes for the worse also, betokening rather a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and displeasure, whereby we could wish with all our hearts things done undone, hap what will, be they good or evil. The gifts and callings of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without repentance, that is of that sort as the donation thereof i● at no time displeasing to God, who therewith was once pleased. 
Heb. 7.21.  The Lord swore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will not repent, that is, will never desire to change, or dislike his deposition. The son that refused to labour in his father's vineyard, was better than his word, he said he would not, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. 21.29.  afterwards he repent and went, and upon better thoughts altered his resolution, and obeyed: he repent upon what he said, and went upon what he resolved. Judas after his treason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repent likewise, as sore troubled at what he had done, 
Tristitiam significans à qua est absorptus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and could have wished the same to have been to do again, as one swallowed up of sorrow and despair. The Apostle of his sharp letter sent to the Corinthians, I do not repent, though I did repent, as loath to grieve them; so he repent that they should look sad at any lines of his; yet he repent not, because they sorrowed after a godly manner. I have been the more particular in these instances, that the difference betwixt these two, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which a learned Interpreter always translates Resipiscence, 
Beza.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in like manner always by him rendered Poenitude, might shine the clearer, and it stands in two points, 

1. in their properties and conditions, the one being a sober discerning of what was formerly amiss, wisely correcting and amending the same, or an alteration wrought in the heart upon sounder advice, and a reformation of precedent faults; whereas the other [Metameleia] ofttimes intimateth no more, than a mere vexation, causing trouble, and anxiety of mind at things past help, or a displeasure, and distrust only, joined with little or no amendment.  
2. The other difference lies in the object; Metanoea is only for reformation, altering what was fit to be altered, and grieving for what was worthy to be lamented; whereas Metameleia is sometimes a fretting that evil designs succeed not, as Pharaoh repined that he let Israel go, and resolved to cross their passage to his own ruin; Therefore when this Repentance is attributed to God and men, and they both good and bad, 
Deus vult mutationem, non mutat voluntatem. Aquin.  this distinction must be observed; 

1. when God is said to repent (as in making of S●ul King) the change is in the outward act, not in God's internal will, viz. in the dethroning of that worthless Prince:  
2. when good men repent, the change is in the affections, and in the actions also:  
3. but the wicked are no changelings, grieving sometimes that their mischievous plots take no place, and at other times swallowed up in grief, that they have been so mischievous.      
Other words there are in the New Testament for Confession, coincident with those used by LXXII. Interpreters in the Old, whose Translation is by the Evangelists and Apostles generally embraced; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 John 1.9. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 3.6. Mark 1.6. Acts 19.18. I choose to direct to the places only, having formerly spoken all I know by the words already; and my care is to ease myself and my Reader all I can, from the tediousness of Tautologies and needless repetitions.  
And as little remaineth to be spoken of the Latin names, Poenitentia takes its beginning with Erasmus, à pone tenendo, because it layeth hold on good resolutions in the last; although a great master in Criticism derives the same from poena, 
Turnebus.  and that from poeniendo, (poenire with the ancient standing for p●●ire) because punishment usually answers sin▪ To repent in the vulgar Translation is poenitentiam agere for poenitere, and is as ridiculously translated by our Rhemists to do penance; as if I should interpret vitam agere to do life, which I oppose not with any purpose to cut off godly sorrow from Repentance, or those severe and wholesome exercises thereof, of much use in the Primitive times, as not ignorant that though Repentance be a conversion and turning, yet the way is with weeping, 
Joel 2.  etc. and profess myself no great enemy to them that with a discreet hand shall chastise the body, not to keep even with God, but to keep it under, to sequester the same from sinning, rather than to satisfy for sin; according to that vulgar Epigram of Ausonius,  
Sum Dea quae facti, non factique exigo poenas,  
Nempe ut poeniteat, sic Metanoea vocor.  
And thus much for the words, and their significations, wherein I have not only rested upon the naked Etymologies, but have respected the use, and practice thereof in holy Scripture, and live in hope to be discharged of that censure, Bellarmine (I know not how justly) passeth upon the Divines of the Reformation, 
Errand isti Grammatici potiùs quàm Theologi, qui vocum significationes ex Etymologiis potiùs ducunt, quàm ex communi Scripturae & bonorum Authorum usu. Bellar. l. 1. de Poen. c. 7.  as Grammarians rather than Divines, deriving the significations of words from Etymologies, rather than the common use of the holy Scriptures and good Authors,   

CHAP. II.  
The Contents.  
Repentance is a conversion, and wherein it consisteth; The Fathers define it from the sensible effects and signs thereof. The Schoolmens error in placing it in bodily corrections rather than in mental change. The Reformed Divines seat it in the humiliation of the heart, requiring also outward expressions of sorrow. Conversion is the essential form of Repentance. Self-abnegation, Godly sorrow, a Penitents practice and endeavour.  
HItherto of the several names and appellations, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 1. p. 215. Mat. 9.21.  now of the substance and thing itself; for words are as clothes, and raiment to the body, whereas the material substance is the nerves, and fleshy part thereof; yet as the Haemorrcousaan in the Gospel drew virtue from our Saviour by touching the hem of his garment, so no small light hath been afforded (as in part hath already appeared, and will be shown more fully hereafter) to discover the nature of penitential confession from the habit and outside thereof; the clothes thus spread we may see more clearly into the thing itself. And so much hath been unfolded by the names wherewith Repentance is called in several languages, that the less is left behind to discover the substantial part thereof; and therein I shall make as little stay as I may, for that this consideration was not the principal matter intended, but as an apparatus, and necessary introduction thereunto. Our inquisition into the nature of Repentance shall begin with the holy Scriptures, pass along by the Fathers, divert unto the Schoolmen, and conclude with the modern Divines of both Churches.  
In God's book Repentance is described to be a conversion and a change. In Solomon's prayer upon the dedication of the Temple, when the people shall be switten down before the enemy, 
1 King. 8.33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. verse 35.  because they have sinned against thee, and shall turn again unto thee, and confess thy name, etc. there's a turning to; which implies also a turning from, and that follows in the verse following, if they confess thy name, and turn from their sin. The terms then in this conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from sin, and thence there is a departure; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to God, and thither there must be an adventure. Upon good advice than the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn, is by Interpreters turned to repent, especially where the same is doubled in the Original, as in Ezekiel, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Restournez vouz & vounz destournez. Fr. Bible. Jerem. 13.23.  Repent and turn from all your transgressions, Chap. 18.30. and Chap. 14.6. return, and turn ye from, as the French read it. I could be infinite (if occasion were) in such particulars. Can the Ethiopian change his skin, or the Leopard his spots? then may ye also do good that are accustomed to do evil; inimating that Repentance is no natural work, that sins set on by custom adhere as close unto the soul, as blackness to the skin of the Ethiopian, or spots unto the Leopard; that the blackness, and those spots are changed by doing good instead of evil, and that change to be wrought upon Repentance. 
Acts 17.30.  The same Scripture seats this Conversion in the heart, showing that it ariseth from a sense of God's judgements, and a detestation of sin, 
2 Cor. 7.10.  accompanied with a godly sorrow for the same; grounded upon a just displeasure a sinner takes unto himself for displeasing God, joined ever with holy vows, studies, and endeavours of amendment of life; 
Matth. 3.  Thus much from the Scriptures.  
For the Fathers their descriptions are usually taken from the effect, and operation of Repentance; as that of Ambrose, Repentance is to bewail sins already committed, 
Praeterita mala plangere, & plangenda iterum non committere. Ambr.  and not to commit again sins already bewailed, consisting in a contrition for sin, 
Anteacta peccata flere; & flenda non committere. Greg.  and a dereliction thereof, where indeed what a penitent turneth from, and leaveth, is expressed, but not to what he is to lean, and turn unto; 
Est virtus qu●● commissa mala cum emendati●nis proposito plangimus & odimus, & plangenda ulteriùs committere nolumus. Lomb.  the Master of the sentences somewhat supplies this defect, that it is a virtue whereby we lament, 
Est dolor de peccato commisso cum emendationis proposito. Aquin.  and hate the sins that we have done, with a purpose of amendment, as not with our wills to commit what we have lamented; which Aquinas hath contracted thus, it is a grief for sins past, with a purpose of amendment. 
Est quaedam doleatis vindicta, semper puniens in se, quod dolet commisisse. Aug. lib. de vinc. poen. Etiam in bonis factis adhibent. Tert. lib. de poen. c. 1.  But that ascribed to Saint Austin, viz. that it is a kind of revenge always punishing in himself, what a sinner grieves to have committed, hath respect unto the exercise, and consequent of Repentance, rather than to the virtue itself. They all concur that Repentance is a grieving for sin, insomuch that the Ethnic is taxed by Tertullian, for calling that Repentance, wherein the doing of a good turn is grieved at; as spilt upon a thankless breast, or otherwise cast away; where he desireth to be understood of Medicinal and saving Repentance, otherwise he will fall under the lash of his own pen, himself censuring in Martion, what he approved against the Ethnic, and approving against Martion what he censured in the Ethnic; for he allows not that the subject of repentance should be only evil, nor that every sorrow should be grounded upon a real error, or always argue something amiss; for many times courtesies, and benefits are repent of by the Donours, 
Poenitentiam prauè interpretatur (Martion) confessionem scilicet sapere mali operis alicujus, vel erroris; porro non semper, evenit enim in bonis factis poenitentiae confessio ad invidiam, & exprobrationem ejus qui beneficii ingratus extiterit. Tert. lib. 2. cont. Martion. c. 24. Poenitentia 

invidiosa.  
criminosa.    as extended to such as deserve not the same, importing rather ingratitude in the Dones, than any offence in the Benefactor; therefore to reconcile him to himself, interpret him to speak of criminal Repentance only, which ever respecteth sin the chief motive of godly sorrow.  
All which descriptions of the Ancients, 
Definitio poenitentiae data est per causam, non per essentiam. Compend. Theol. verit, l. 6. c. 20.  comprehending rather the consequents and effects of Repentance, than the precise form thereof, occasion the Schoolmen to let go the substance for the shadow; who in their disputes are so fettered to the external practice, and fruit of repentance, that no other collection can be made from their Treatises, and determinations, than that 
(a) In iis, quae corporis magìs exercitationem, quàm animi emendationem in se continent, collocata. H. Grotius de Relig. Christ. l. 6. sub initio.  Repentance is a harsh kind of discipline, and austerity, carrying a rigid hand upon the fleshly part of man his body, thereby to tame the same to subjection, or to chastise it for former insurrections; a discipline not amiss, if the mind, and inward man might be renewed also, which ever implieth a due correction, and amendment of life; but of this inward reformation ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem, there is a strange silence, 
In externis exercitiis mordicùs infixi— de interiori mentis reformatione mirum silentium. Calv. Instit. l. 3. c. 4. Sect. 1.  you shall not lightly meet with a syllable thereof in all their voluminous Tractates. It is not a shirt of hair, a Lenten suit, a dejected countenance, that can please God, without a true humiliation of the heart; nor the outward habit of John the Baptist, without his inward virtues. Be not deceived, God is not mocked with all sackcloth without, and all purple within. The Divines of the Reformation espying this defect of the inward sap, and marrow of Repentance, consisting in the rending, and renewing of the heart, have stood much upon, 
Repentance what, and wherein the truth thereof consisteth.  and urged repentance of this kind; as a work of grace arising of a godly sorrow, whereby a man turns from all his sins to God, and brings forth fruit worthy of amendment of life: Or a true conversion of our life to God, proceeding from a true fear of him, 
Est vera ad Deum vitae nostrae conversio à sincero serioque Dei amore profecta, quae carnis nostra, veterisque homivis mortisicatione, & Spiritus vivificatione constat. Calvin. Inst. l. 3. c. 3. quem sequitur Zanch. loc. come. de Poenit.  and contained in the mortifying of the old man the flesh, and in the quickening of the spirit. Nor have they stayed here, but have called on for the fruits, and exercises thereof, professing the end, and scope of repentance to be the restitution of God's image decayed in us; 
Officia pietatis erga Deunt, charitatis erga homines— externa testimonia quae sinceram resipiscentiam commendant. Calv.  have enjoined the offices of piety to God, and of charity towards man; That penitent sinners are trees of Righteousness, of Gods own planting, 
Es. 6.3. Ezek. 47.12.  growing by the waters that flow out of the Sanctuary, and therefore must bear fruit, that may serve for meat, and leaf for med cine. Behold then the subtlety of Satan, and iniquity of these times, persuading many to have inward Repentance, and grief in the heart, without any external exercise or fruit, whereas the tree is known to be good by the fruit it beareth. 'Tis true, bodily exercise upon the flesh, where the spirit, and inward grace of Contrition is wanting, profiteth nothing; yet if true sorrow be planted in the heart, it will break forth in the eye with tears, and tongue with confession. Consider how unsuitable it is to cut off all bodily Repentance for sins done in the body, as thou hast given thy members to the one, so give them to the other also. Thus have I opened (so far as is necessary) the doctrine of Repentance, and shall dismiss the same with certain conclusions.  
The very nature and essence of Repentance consists in turning. 
Conclus. 1.  The first text that Saint Paul preached on to the Gentiles after his own conversion, 
Acts 26.20.  was, that they should repent, and turn to God, and do works meet for Repentance; the sum and drift of Repentance being to pass from ourselves to God: which conversion is not a substantial change, altering the subject, but an alteration in the qualities of the Converts soul, changing them from evil to good; as for example, the same body now in health, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. de gener. & corrup. l. 1. text. 23.  now diseased, where the substance is the same, but not the state; or as the same metal wrought in an angular or circular figure, materially the same, though not formally. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. ib.  In repentance then the substance is not changed, as in generation and corruption, nor the quantity, as in growth and diminution, but in qualities and conditions only; a transformation of the inward man, therefore called a new heart; and described by returning unto the Lord, putting away abominations out of his sight; 
Ezek. 18.31. Jer. 4.1, 3, 4.  by breaking up of fallow ground; and circumcising the foreskins of the heart, wherein lies the amendment, and alteration.  
A Penitent upon the sense of his sins and Gods judgements, 
Conclus. 2. Peccati odium poenitentiae exordium— illum arbitror plurimum profecisse, qui sibi plurimum displicere didicit. Calvin.  becomes a person much dejected, as David and Peter, and thereupon grows into a great dislike with himself, wishing he were another man; and as the beginning of Repentance proceedeth from the hatred of sin, so doth the hatred of sin spring from the fear of God, and that penitent hath made a fair progress in Repentance, which hath truly learned with himself to be highly displeased.  
Contrition in a true Penitent is a godly sorrow for sin, and for incurring God's displeasure: 
Conclus. 3.  Grief for sin is, where the sin is more abhorred than the punishment; that if there were no Conscience to accuse, no Devil to terrify, no Judge to arraign and condemn, no hell to torment, yet to be humbled for all that for sin, and brought upon our knees for offending such a God; and that sin should be the more displeasing to us for that it is unto Him displeasing. There was in the heart of Anselmus such a detestation of sin, as to profess, that if the horror of sin on the one side, and terror of hell on the other, were so proposed, as one of them (choose which he would) must needs be undergone by him, 
Si hinc peccati horrorem, hinc inferni dolorem corporaliter cerneret, & necessariò uni eorum immergi deberet, priùs infernum quàm peccatum appeteret. Malle se purum à peccato, & innocentem Gehennam habere, quàm peccati sorde pollutum coelorum regna tenere. Eadmer. vita Anselm. lib. 2.  that he would prefer the torments to suffer there, before the filthiness of sin to be unclean here; and that in his option and choice, he had rather descend into hell an innocent, and undefiled, than to ascend into heaven with guilt and uncleanness; such hearts, and holy resolves, God send us.  
A Penitent indeavoureth by all ways and means possible to appease the wrath of God, 
Conclus. 4.  to make his atonement for the obtaining of mercy, by faith in Christ, and the efficacy of his merits; by humility of heart, by confession and acknowledgement of the offence; by promises of amendment, and by frequenting the best remedies against sin; supporting himself in all his anguishes, and afflictions, and though he have fallen among thiefs, be stripped of his raiment and wounded, yet he is not quite dead, gasping for relief, 
Luke 10.30. Clem. Alex. paed. lib. 1. pag. 89.  and anchoring himself upon the coming of the good Samaritan; his soul is a wounded spirit indeed, but wounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a father speaketh, not to death, but so as may be healed. 
Arbitror quòd etiam Judas potuisset & tantâ Dci miseratione non excludi à venia, si poenitentiam non apud Judaeos, sed apud Christum egisset. l. 2. de poens. c. 5. Hoc auferre vultis [Novatiani] propter quod agitur poenit●ntia; tolle Gubernatoris perveniendi spem, & in mediis fluctibus incertus errabit; tolle luctatori coronam, lentus jacebit in stadio—. Bonum Dominum habemus qui velit donare omnibus. Ambr. lib. 2. de poenit. cap. 3.  This expectation of pardon and reconcilement differenceth the godly sorrow of true Converts, from the gulf of grief, and desperation of forlorn Miscreants, such as were Cain and Judas, men swallowed up of sorrow, without the least beam of comfort. Judas went the wrong way in confessing his sins unto the Jewish Priests and not unto God. I suppose (saith Ambrose) that if that Confession had been directed unto Christ, he might have found mercy; hope of mercy is the only encouragement to Repentance; without this Anchor the Pilot and his ship are t●ssed incertainly with winds, and waves; take away this laurel, the Champion will languish upon the theatre. But a good Lord we have that will forgive all, and to all that seek him, saith the glory of Milan. And in this last Conclusion we have news of Confession, which is a good means to obtain mercy and forgiveness, to which we hasten.   

CHAP. III.  
The Contents.  
Discipline of Penance wherefore enjoined by the Church. Exhomologesis, divers kinds of Confession, Public penance of Apostolical practice. The austerity thereof in the Primitive times. Order thereof prescribed in the days of Cyprian and Ambrose. Divers examples of public Penitents. The solemn Practic thereof in Records of the Church. Sinners admitted but once to solemn Penance. Actual reconciliation denied by the Church to lapsed sinners. No renewing unto repentance, how understood in the Epistle to the Hebrews. Four stations observed by the ancient Penitents. The restoring of this discipline much desired.  
I Have touched in the former passages how Repentance began to be placed in the exercises, and practic part thereof, as the subduing of the body with austerity of food, and raiment; by which external means Man rather came to the notice of our sorrow, than God; for the Almighty as he is the searcher of the reins, and heart, hath an eye principally upon those inward parts to see how they stand affected: I say, because God can make a scrutiny into the spirit of man only, it was thought fit by the Church, (which is a select company of men, and understand as man) to prescribe unto sinners such rules to be observed in Repentance, whereby the same might appear to be real and sincere unto them also: for if the Church have any power (as sure she hath) in the reconcilement of Penitents, there must needs be some such means supposed as are proportionable to the Church's apprehension, whereby inward contrition for sin may be unto them demonstrated, and forthwith the party to be reconciled. But grief of heart cannot be made known unto man without some sensible sign; therefore as Saint James called upon the professors, 
James 2.18.  show me thy faith by thy works; so did the ancient Disciplinarians, show us your Repentance by the fruit thereof. Now this evidence, and demonstration consisted in the undergoing of an outward humiliation, according to the Penitential Canons then in force; of which discipline there were several degrees, 
Nomine Poenitentium apud veteres, soli publici poenitentes intelligi solebant. Bell. l. 2. de poenit. c. 14. p. 1403. Ministerium ejus. Tertul.  according to the nature of the offence, and this the Ancients called Exhomologesis: for as in the Primitive times they only were named Penitents that underwent the public prescript thereof; so public penance was comprehended under that title as the ministerial part thereof; for what was it else but a public manifesto, and declaration of sin, joined with a submission to open Penance and shame? Insomuch that the Jesuits themselves confess that Exhomologesis is a word of such latitude, 
Apud veteres nomine Exhomologesis interdum non intelligitur sola Confessio, sed etiam contritio & satisfactio. Bel. de poen. l. 2. c. 5.  and use with the old Doctors, as to comprehend contrition, and satisfaction, as well as vocal Confession only; and expressly that Cyprian thereby meant not that, 
Exhomologesis apud Cyprian. sacram●ntalem (ut vocant) confessionem non significat; D. Petavius animadvers. ad Epiphanium. her. 49. p. 233.  which they term Sacramental. Upon good ground than Erasmus first, and after him Chemnitius have observed, how divers Divines not advisedly considering what the old Doctors say, are deceived, or else have a purpose to deceive in their allegations; for what the Fathers speak of a general, 
Pontificii quae propria sunt hujus confessionis ea transferunt, & tribuunt auriculari suae enumerationi. Chemnis. exam. part. 2. p. 187.  and open Exhomologesis, that they wrist by and by, to a secret, and privy kind of confession, as it is now used in the Church of Rome; To cut off all ambiguities, we shall therefore in a table both for brevity and perspicuity represent the several kinds and uses of Confession, 


Confessio laudis.  
Confessio fraudis.   Aug. hom. 8. sup. verb. hujus. Psal. 30.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. in Psal. 29. p. 80.  by which draught the Reader may be instructed to what head and place such testimonies produced by such Divines, may be justly referred.  
Exhomologesis then is a confession of laud, and thanksgiving, as well as of fraud, and iniquity; and so Basil upon Psal. 29. as the LXXII number it, Give thanks unto the memorial of his holiness. Confess, that is to say, give thanks, for confession there, is taken for giving of thanks. This kind of confession is much to the purpose, but not to the present; that of fraud and sin being most proper to a penitent, as a recognition of his own unworthiness; the draught, and Synopsis thereof behold in this digramma:  

Confession of sin is public, in the face, and open assembly of the Church, & is 

1. Of the whole Church. 

Ordinary, in every sacred meeting.  
Extraordinary, for some national sin, or judgement.    
2. Of one particular member fallen into notorious and scandalous sins, and smitten with the censure of the Church, who is publicly to confess the same with much sorrow, and affliction; humbly deprecating for the same, and desiring his state, and reconciliation, as the Corinthian.    
Confession of sin is Private 

To God only.  
To man 

1. For the good of our souls and healing of our infirmities 

1. Unto the Pastor ex effect most fit, and proper.  
2. To a faithful and discreet friend in extraordinary cases and times.    
2. To our Neighbour for to pacify and satisfy him for some offences, and to be reconciled unto him.       
This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and order to be observed in the ensuing discourse.  
Public Penance hath bordered upon the Apostles times, yea, imposed by them. When a Christian Gentile at Corinth had fallen into that foul sin, which a Heathen Gentile would have stuck, and blushed at, viz. Incest with his Stepmother; the Apostle held it fit to proceed against such an offender, 
Tradi Satana; i. e. jus civitatis amittere. Beza.  to deliver him to Satan, i. e. to exclude him from the communion of the faithful, and put him out of that corporation. The fact was evident, the sin was scandalous, (for he kept her as his wife) therefore must the punishment be public also; 
Ommes crimen sciebant, publicè enim noverca● suam loco uxoris habebat; in qua re neque testibus opus erat, neque tergiversatione aliquae tegi poterat crimen. Ambr. on 1 Cor. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Ut pudore & tristitia sapere discat.  and that penance was for the destruction of the flesh, that Satan should afflict his body, as he did Job. Paul's will was, that the flesh being the sink of lust, should thereby be tamed, and humbled; that sorrow and shame might teach him better manners. This censure was put in execution according to his directions in the first Epistle. Now after some time and good experience of his contrition, and tears, 
2 Cor. 2.6.  the Apostle writes again in his second Epistle, therein approving of his punishment so solemnly imposed, and undertaken for sufficient, and acquaints the Church there, that he was not yielded over for good and all to Satan, but delivered for a season; that he had lain long enough under that hard Schoolmasters hands, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in 1 Cor. 5.  and given good proof of his Repentance; that as in the censure he set open the door to repentance, so upon his repentance the door for mercy also: then he releaseth him of the interdict, and restores him to the society of the Believers. 
Christi nomine ac vice. Ambr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyl.  To whom you forgive, I also, and that in the person of Christ, q. d. I with you, and Christ with me; you forgive, and I as the Lientenant of Christ, and his Deputy, approve the same: Where Paul the principal Judge representing our Saviour's person in the sentence, and absolution, yet called the Church at Corinth as his assistants in both.  
Clemens Romanus in his Epistle to the same Corinthians lately published out of an ancient copy sent from the Levant, admonisheth the authors of sedition (which that Apostolical man justly esteemed for a very heinous offence) to come in and subject themselves to their Priests, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Ep. ad Corinth. 1. pag. 71, 72. Oxoniae edit. an. 1632. à V C. Patritio Junio, Regiae Majestati à Biblioth.  which the learned publisher interpreteth to be instructed in repentance, somewhat too coldly, for to be disciplined unto repentance, understanding thereby public penance. Also therein seemeth to be mention of the place, and station wherein such Penitents were ranked: for it is much better (saith he) to be found little in the fold of Christ, and of good estimation, than seeming great in their owneyes to be cast off from the hope of him; where instead of the latter words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is placed by that famous man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, extra cancels, without the bars and bounds of Christ's congregation, where the penitents abode. That discipline, and bending of the knees thereunto, that mean place in Christ's fold, and those cancels are apparent footsteps of solemn penance practised in the Church, upon the reconcilement of public and notorious offenders. And I believe it the rather, because Tertullian saith expressly it was à Deo instituta, 
Peccator restituendo sibi à Deo institutam exomologesin sc●ens. Tert. de poen. c. 12. & Rhenanus note. Tradit à Domino institutum istum poeni●entiae actum, & poenitentiae ministerium a.  had no meaner an Author than God himself; whereof his learned Refiner hath taken special notice. He then must be heard next of this matter; A man of great spirits, and parts, 
Tertul.  sharpened by nature, or the age he lived in, unto much severity; with whom the administration of this public penance was expressed by the greek Exomologesis, which he calleth the very act, or deed doing thereof, as a probation, and approbation of cordial sorrow: there●n open confession was made of the sin to God, 
Probatio est ut nou solùm conscientia praeferatur, sed aliquo etiam actu adimpletur. cap. 9— Quatenus satisfactio confessione disponitur, confession poenitentia nascitur, poenitentiâ Deus mitigatur. ib.  not as to one ignorant thereof, but to prepare the penitent so, as to satisfy the Church, whose profession he had wronged, and by that confession might be brought forth such repentance as God might be appeased. The drift and end of that abject humiliation in the penitent, being to incline God to mercy; the manner of that dejected carriage is punctually described, the habit sackcloth and ashes, 
Sacco & cineri incubare, Corpus sordibus obscurare, animum maeroribus dejicere.  joined with a neglect, or rather a careless debasing, and slubbering of the body, carrying a stricter hand thereupon as the Organ and vessel of sin, although there is required a heavy soul also. The food and diet thin, bread and water, without any other mixture, 
Pastum & potum pura nosse, non ventris scilicet, sed anime causâ,— ●ejuniis preces alere, ingemiscere, lacrimari, mugire, Presbyteris advolvi, & charis Dei adgeniculari; omnibus fratribus legationes deprecationis suae injungere.  or compositions, to preserve the soul alive in the body only; adding unto fasting; prayer; to prayer, tears; to tears, sighs and groaning; to fall down at the Priests feet; to kneel before God's Dearest, (so the best Critics read, and maintain the reading) that all the Brethren might join with them in prayer to mediate on th●ir behalf: all this is done to set forth repentance; to judge ourselves that we may not be judged, to be thus severe, that God might be remiss; 
Cùm provolvit hominem, magìs relevat; cùm Jqualidum facit, magìs mundatum reddit; cùm accusat, excusat; cùm condemnat, absolvit.  and the property of this discipline is, by casting down to extol, by sullying to purge, by accusing to excuse, by condemning to absolve, and by not sparing, to procure God to spare us. This publication of ourselves contrary to the ingenit pride of nature, kept back many (even in his days when worldly respects were less set by) and the ensuing shame, from the performance of this duty; of whom he complaineth, that they preserved worldly credit before heavenly safety; 
Pudoris magìs memores quàm salutis, velut illi qui in partibus verecundioribus corporis contracta vexatione, conscientiam Medentium vitant, & ità cum erubescentia sua pereunt.  not unlike to such that being diseased in those members (the very naming whereof modesty hath locked up in silence) choose rather bashfully to perish, than to present them to be cured to the Surgeon's hands. 
Non potest corpus de unius membri vexatione laetum agere, condoleat universum, & ad remedium conlaboret, necesse est.  The Father removes this unseasonable shame, which were better placed before sin, than after; adding that the spectators in this act are his fellow members of the same body; and what member will triumph to see another grieved and in misery? especially in such a body where Christ is the head, who feels in heaven, and cries out when his members are kicked at by persecutors below. Therefore when hold is laid by doleful sinners of the Brothrens knees 
(b) Haec supplices attingunt, ad haec manus tendunt, haec ut arras adorant. Plin. hist. l. 11. c. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. iliad. l. 5.  (and knees are the Altars where suppliants offer up their requests for grace, and pity) Christ is taken hold of, 
Cùm te ad fratrum genua protendas, Christum contrectas, christum exoras, Christus patitur.  Christ is entreated, Christ is a patiented on the Penitents behalf, bemoaning his sorrows, putting his tears into his bottle, recording all his sighs in his book, binding up his wounds, and pouring the oil and wine of consolation into them; tread in this case all shame under foot, 
An melius est damnatum latere, quam palam absolvi? In asperitudine sacci & horrore cineris, & oris de jejunio.  and prefer open absolution before secret guilt: And though our bodies are for the time besmeared with dust, and wrapped with haircloth; though our visages be pale, and lurid with fasting; our hair dischiveld, not plaited, nor crisped; and no fucus, no frication applied to revive a decayed complexion; the soul Christ's spouse never appears in a better dress, nor more lovely chaste to her husband, than when the body is less adorned. Surely the tinkling ornaments, 
Es. 3.18, 19, 20 Num ergo in coccino & Tyrio pro delictis supplicare nos convenit? Poeniten iam, & ministe ium ejus exomolog●sin. Cyprian.  and cawls, the round tires like the moon, the changeable suits of apparel, the wimples, and the crisping pins, the glasses, and hoods, and veils, are very unmeet furniture for repentance; even Tyre itself (had the means been offered) had laid aside the Tyrian robe, for sackcloth, and ashes. This was the discipline up in Tertullia's days, which is the ministry, and act, or exercise of Repentance, rather than the virtue itself.  
After the Master let his Scholar take place, Saint Cyprian, with whom the conversation of a Penitent is thus expressed; He must (saith he) be very intent upon prayers, and supplications, 
Orare oportet impensiùs & rogare, diem luct●●transigere, vigiliis noctes & fletibus ducere,— stratos solo adhaerere cineri, in cilicio volutari & sordibus; post indumentum Christi perditum, nullum jam velle vesttum; post Diaboli cibum malle jejunium; justis operibus incumbere, quibus peccata purgantur; Eleemosynis frequenter insistere, quibus à morte an●mae liberantur. Cyprian.  passing away the day in heaviness, the night in watching and weeping; lie prostrate he must upon the ground, bespread with ashes, rolling in sackcloth and mire; he must away with no garment having lost that of Christ's; preforring fasting, having fed upon the Devil's dish; and be employed upon good works, by which sins are cleansed; and given to alms-deeds whereby souls are delivered from death See (Christian Reader) the strictness of those times; how hardly sinners were taxed. True Converts stuck not at such penances to purchase God's favour, the loss whereof they he'd dearer than their lives, and for whose sake they shed blood as we●l as tears: marvel not at the rigid Penitents of that age which was so pregnant of faithful Martyrs, and let not those passages trouble thee, viz. Good works cleanse from sin, that is they sanctify (not justify) the doers; and purge out sin 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl●m. Al. Peccata bonis operibus purgantur, quia contrario habitu expelluntur. El emosynae nou liberant à morte, sed in ipsis Eleemosynis D●us. Hostieus.  as one contrary doth another; and alms deliver from death, that is, God delivereth from death such as are rich in alms, and good works: far be it from this B. Martyr to entitle good works of what kind soever, to the virtue of that blood which only ran in our Saviour's veins. Now the order observed in this discipline may be collected from a passage in the same Father, blaming the preposterous reconcilement of some where the same was omitted, thus; The penance as yet not performed, 
Non dum poenitenti â factâ, nondum exomologesi fiaitâ, nondum manu eis ab Episcopo & clero impositâ, Eucharistia illis datur. Cypr. lib. 3. Epist. 14.  the public confession not perfected, the hands of the Bishop and Clergy not being imposed upon them, and for all this they are admitted to the Eucharist. The order then as B. Rhenanus collects was in this manner; 

First, the penitents resorted to the Priests, and made their sins known unto them. 
Discimus hunc olim in Ecclesia servatum ordinem, ut 

1. sieret confessio criminum apud sacerdotes Dei.  
2. hanc sequebatur Poenitentia (quae & praecesserat.)  
3. Poenitentiam excipiebat exomologesis.  
4. quam subsiqu batur impositio manûs Episcopi ac Cleri: hâc factâ, dabatur Eucharistia, & sic reconciliatio.   B. Rhen. annotat. ad Tertul. de Poenit.   
2. Then was their penance prescribed.  
3. Next the public denunciation of their offences in the face of the assembly.  
4. Afterwards their reconcilement by imposition of hands from the Bishop, and the Clergy, and their admittance to participate of the blessed Sacrament.    
Saint Basil writing upon those words of the Psalm, 
Basil. M.  He loveth mercy and justice, demonstrateth how God is inclined to both of these virtues, that all his acts are mixed and composed of them both, and how he practiseth the one upon Penitent, the other upon obdurate sinners; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. in Ps. 32. sub fins. gr. pag. 84. Basilcae. An. Dom. 1551.  and withal describeth the behaviour and carriage of a Penitent to obtain mercy. If God shall find thee humble and bruised for thy sin; there's the inward contrition of a wounded heart, the first and principal ingredient in this Medicinal Penance; lamenting very much, and bewailing thy evil works, there's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 howling and weeping, the expressions of inward sorrow; Publishing without shame the things that were done in secret; there's Exhomologesis, solemn and open Confession; petitioning the Brethren to further, and labour thy safety and recovery; there's supplication to make the Church thy advocate; and when he shall behold thee thus wholly miserable, and pensive, he will confer upon thee his abundant mercy; there's the Penitents reconciliation, and absolution: there go then inward grief, outward sorrow, open confession, humble supplication, all these forerunners unto mercy, and reconciliation.  
In Ambrose you shall meet with frequent mention of Ambrose. this Disciplius, especially where repentance is his theme. If a man have sinned secretly, 
Si quis occulta crimina habens, propter Christum tamen studiosè poenitentiam egerit, quomodo istic repetit, si ei communio non refunditur; volo veniam reus speret, petat eam lacrimis, petat gemitibus, petat populi totius fletibus, ut ignoscatur obsecret; & cùm secundò, & tertiò fuit dilata ejus communio, credat remussiù● se supplicasse; fletus augeat, etc.— Cognovi quosdam in poenitentia sulcasse vultum lacrimis, exarasse continuis fl●tibus genas, stravisse corpus suum calcandum omnibus, jejuno ore semper & pallido mortis speciem spiranti in corpore praetulisse. Ambr. lib. 1. de poen. c. 10.  and shall for Christ's sake have undergone penance, what been fit reapeth he if not restored to the communion of Sa●nts? my desi●e is the guilty person hope well, entreat for his state with weeping, with\ sighing, with the tears of the people; that he become a suitor for pardon, and although his request be once and again deferred, let him imagine he hath been to● remiss and cold in his prayers, and forthwith enlarge his tears, etc. Then he tells us what penitents his eyes had seen: I have known some in their penance to have furrowed their countenance with tears; to have ploughed up their eyelids with continual weeping; to have prostrated their bodies to be trampled on by all; of so pale and fasting a visage, that they seemed to set forth the picture of death in a breathing and panting body. The same Father further addeth concerning the restrained life of such a Penitent in another place thus; He must renounce the world, cut his sleep shorter than nature would, 
Reaunciandum seculo est, somno ipsi minùs indulgendum quàm natura postulat, interpellandus est gemitibus, interrumpendus est suspiriis, sequestrandus orationibus, vivendum ita ut vitali huic moriamur usui: seipsum sibi homo abneget, ut totus mutetur. Id. ib. lib. 2. cap. 10.  break is ●ff with sighs, interrupt it with groan, sequestering the time thereof unto prayer, so to live as if he were dead to all worldly affairs, to deny himself, and to be wholly changed. So great was the austerity and shame usually attending upon this discipline in his days, that he tells us of some frighted with the conscience of their sins, would demand penance, and upon the apprehension of the strict way thereof, would start back, and recoil from the performance; and such seem to ask penance as offenders, but would undertake no otherwise than as if they were just. 
Plerique peccatorum snorum conscii poenitentiam petunt, & cùm acceperint, publicae supplication is revocantur pudore; high vid●n●●r malorum petisse poenitentiam, agere bon●●●●●  2. Some crave penance but it must be short, and they of ●soones taken into the Communion, 
Nonnulli poseunt poenitentiam, ut statim sibi reddi communionem velint, high non tam se solvere cupiunt, quàm Sacerdotem ligare.— Alii propositâ spe agendae poeniten●iae, licentiam sibi delinquendi propagatam putant, cùm poenitentia remedium peccati sit, non incitivum; vulneri enim medicamentum necessarium est, non vulnus medicamento; quia propter vulnus medicamentum quaeritur, non propter medicamentum vulnus desideratur. Amor. l. 2. de. poen. c. 9  these seek not so much to lose themselves, as to bind the Priest 3. A third upon hope of doing penance, and gaining pardon one day, licence themselves in mischief, and to proceed in sinning; but in vain, se●ing Repentance is a remedy against sin, not an encouragement thereunto: salve is propared for the wound, not the wound for salve; and the Medicine is required for the hurt, not the hurt for the Medicine. This good man endeavoured to arm his people against that which retarded, and took off so many from making use of this balm of Gilead, this healing penance, namely, Public shame. Art thou loath to do this in the Church, to supplicate unto God, 
Hoc in Ecclesia facere fastidis, ut Deo supplices, ut patrocinium tihi ad Deum obsecrandum sanctae Plebis rëquiras; ubi nihil est quod pudori esse debeat, nisi non fateri, cùm Omnes simus peccatores: ●hi ille laudabilior qui humilior, ille justior qui sibi abjectior. Id. ib. c. 10.  to request the holy assembly to plead on thy behalf unto him, where there can be no place for shame, except not to confess, seeing we are all sinners; and where he deserves more praise that's more humble, and is the more righteous in God's sight, the more vile he seemeth to himself?  
The order then observed in the undergoing of this duty may be seen in Saint Ambrose also, who exhorting us to the same, while we are in bodily health, and perfect memory, alleging likewise how uncertain in the event late Repentance is, hath these words; Man knoweth not if he shall take his penance, 
Nescit si possit ipsam poenitentiam accipere, & confiteri Deo & Sacerdoti peccata sua,— ergo qui egerit veraciter poenitentiam, & solutus fuerit à ligamento quo er at constrictus, & à Christi corpore separatus; & bene post poenitentiam vixerit, & post re●onciliationent cum defunctus fuerit, ad Dominum vadit, ad requiom vadit, a popule Diabotis separabitur. kebort. ad poenir.  and to the Priest his sins 〈◊〉 and a little before; He that shall have done his penance, and be absolved from the bond wherewithal he was holden, and sopurated from the body of Christ, and shall have led a good life after Repentanes and dying after reconciliation, that man gooth to the Lord, to rest, shall not be deprived of the kingdom of God, and shall be separated from the people of Satan. Wherein I note these things; 

1. The abstontion of a sinner, and separation from the Church, in those words, ligamento quo erat constrictus, & à corpore Christi separatus, expressly mentioning the spiritual bond, and censure.  
2. His admission to his penance, nescit si possit ipsam poenitentiam accipere; for with Ambrose poenitentiam agere points at intercal contrition, & poenitentiam accipere at the external Ministry, and declaration thereof by public Penance.  
3. This Discipline consisted in open confession of sin before God, his Priests, and people; the sinner desiring their prayers on his behalf, to which these words relate, confiteri Deo, & sacerdoti peccata sua, joined with some passages in the former testimony.  
4. His Reconciliation and absolution, whereby the censure is removed, the bond loosed, and the separated person again restored, in those words, & solutus fuerit à ligamento & post reconciliatione●, etc.  
5. His carriage after his reconciliation, viz. the fruits of repentance, a good life, which the Father thus describeth; Tell us how to demean ourselves after repentance; 
Quid est bene vivere post poenitentiam dote nos: dico vobis abstinere ab ebrin sitate, a concupiscentia, à furto, à malo eloquio, ab immoderato risu, à verbo otioso undè reddituri homines sunt rationem in die judicii. Ecce quàm levia dixi, ut tacerem gravia & pestifera. Ambr. ib.  I say unto you, abstain● from drunkenness, from concupiscence, from theft, from evil speaking, from immoderate laughter, from idle words, whereof account must be made; I mention these light faults, to say nothing of greater crimes. And thus much from Saint Ambrose.    
St. Augustine mentioneth the in junction of this public Con. Augustine fession for notorious offences, thus: If the Penitents sin do not ●ne● lie redound to his own mischief, but also unto much scandal of others; 
Si peccatum oi us non solùm in gravi ejus malo, sed etiam in tanto scandalo est aliorum, atque hoc expedire utilitati ecclesiae videtur Antistiti, in notitiâ multorum vel etiam totius plebis agere poenitentiam non recuset, non resistat, non lethali & mortiferae plagae per pudorem addat tumorem. Aug. homil. 50. ult. tom. 10.  and the Bishop shall think it expodient for the profit of the Church, let him not refuse to recognize his penance in the presence of many, yea of all the people; let him not resist, let him not by his shamefacedness add swelling to his deadly and mortal wound: And the same Doctor in another place touching the usual impediments that cross this practice of piety, 
Name & ipsa poenitentia, quando digna est causa secundum morem ecclesiae ut agatur, plerumque infirmitate non agitur, quia & oudor, & timor est displicendi, dum plùs of lectat hominum astimatio, qu●m justitia qua quisque se humiliat poeaitendo; undè non solùm cùm agitur Poenitentia, sed ut agatur, Dei misericordia necessaria est. Aug. Enehirid. Qu. 81.  saith, when there is just cause for the under going of penance according to the custom of the Church, of t●imes the same is put off through weakness; because the fear and shame therein are displeasing; credit and estimation amongst men delighting more than justice, whereby a man humbleth himself in repenting; whence it is that the mercy of God is requisite, not only for the undergoing of penance, but for the undertaking thereof also.  

Ecclesiastical story.  In the story of the Church the solemn practice hereof is thus recorded: The guilty persons stand afar off much lamenting their offences, and while the sacred service of the Church is celebrating, 
Stant Rei, & velut in lamentationibus constituti, dum enim sacra Celebratio fuerit adimpleta, illi communionem non percipientes, cum gemitu, & lamentatione seipsos in terram prosternunt, ad quos concurrens Episcopus, & ipse cum lacrimis, & gemit● spirituali prosternitur, & omnis Ecclesiae plebs fletibus mundatur: post hoc autem prior surgit Episcopus, & elevat jacentes à terra, tum competenti pro poenitentibus factâ oratione, dimittit omnes. At illi afflictionibus sponte vacantes, aut jejuniis, aut abstinon iâ lavacri, aut suspensione Ciborum, aut rebus all is quae jubentur, expectant Communionis tempus, quod decrevit Episcopus; constituto verò tempore, velut quoddam debitum exolventes, afflictione peccatorum curati cum populo communione participantur. Hist. Tripart. cap. 35.  they not communicating cast themselves upon the ground with groans, and mourning; to whom the Bishop approacheth, and spreads himself upon the earth also with like lamentations, and the whole Church is over flown with tears: after some space the Bishop first riseth, and then raiseth them from the earth also; then prayer and supplication being made on the penitents behalf, he sonds them away. But they wholly and willingly give up themselves to affliction and fasting; abstaining from Baths, and such meats, and all such things as are enjoined them to forbear; expecting the day of restitution decreed by the Bishop: and, at the t●me appointed, having discharged (as it were) a certain debt; and being made sound from their sins, are restored to the communion of the people of God. Here we may perceive that after the Penitents had published themselves, and their sins in the face of the Church, they were not forthwith admitted to participate, but a time of forbearance not only from the sacred Communion, but from such meats, apparel, places of solace, and recreation (which otherwise might be moderately used,) was enjoined by the Bishop, who prescribed rules of fasting, affliction, and such like subduing of the flesh for a season: that such persons as had been more lose in their former conversation than others, should be restrained above others, according to the measure of their iniquities, that by the practice of such contrary virtues the contrary vices might be expelled; the ordering of which limitation, and the relaxation thereof, was wholly in the Bishop's power, and discretion; who having heard the nature of their disease, prescribed such medicines as might best comply for the healing thereof. I dare not say the sins of those times were greater than ours, but I dare say the conscience they made of sin was greater, and appeal to impartial Readers, that if this discipline were on foot, and sinners could not come by reconciliation any other way, nor the holy Sacraments administered to any public offenders without good proof, and demonstration of a solemn repentance: Let I say spiritual men judge, whether beinous offences would not be more rarely committed; if men would not stand more in awe, and sin not; if the keys of the Church would not be of more sovereign use, and remedy; if Repentance would not be more seriously performed, wounded Conscience better pacified, the Church less scandalised, the blessed Sacrament less profaned, God better pleased with us; and consequently the nerves of all religious devotion more entirely confirmed.  
Come we now to examples of such Penitents as have submitted their necks to the yoke of this discipline, and have found much ease thereby. In old Irenaus there is mention of certain women who being seduced and corrupted by Mark the heretic, upon their conversion did open penance, 
In manifesto faciebant exomologesin, plangentes, & lamentantes corruptelam. Quaedam v●rù ad exomologesin illam non accedebant, in silentio desperantes de vita Deì Iren. lib. 1. c. 9  weeping and lamenting their former subversion, and some underment not that penance as dospairing of the mercy of God. And Eusebius relateth, that when Philip the Emperor, son to Gordianus (who enjoyed the Laurel, An. Dom. 246) being a Christian resorted to the Church at Easter to communicate; 
Cum in die Pasche, i. e. in ipsis vigili is interest voluisset, & communicare mystery is, ab Episoopo loci non priùs esse permissum, nisi confiteretur peccata sua; & inter poenitentes staret; nec ullo modo copiam sibi Mysteriorum futuram, nisi priùs per poenitentiam culpas, quae de eo ferebantur plurimae, diluisset; ferunt igitur libenter eum, quod à sacerdote imperatum fuerat suscepisse, divinum sibi inesse metum, & fidem Religionis plenissimam rebus atque operibus comprobando. Euseb. Eccl. hist. l. 6. c. 25. ex version Ruffini, nam Graeca non sunt ad manum.  he was not permitted by the Bishop of that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless he would confess his sins, and rank himself among the Penitents; nor could the Bishop be brought by any means to administer the Eucharist unto him, except he first washed away those many sins (whereof he was infamous) by Repentance: the report goeth, that he obeyed the Bishop's injunction, evidencing by his actions that the fear of God, and sound faith of Religion was within his breast. There are that doubt what religion this Emperor was of, some affirming him to be a Christian, 
Quidam Christianum fuisse, quidam cultum Christianum simulasse, alii matr●m ejus ab origine audisse mysteria religionis nostrae tradunt. Aventin. hist. Bower. l. 2. p. 177.  some again that he did dissemble that profession; others that his mother only was instructed in the mysteries of the Christian faith. This is certain, that Lactantius and Ambrose affirm Constantine to be the first that planted the Cross of Christ upon the Imperial Crown: and Eusebius himself tells us that he came by the former story but by report only. The same Author makes relation of one Natalis, who being seduced by certain Heretics to be of their faction, to gain a Bishopric, and an annual pension, was oftentimes admonished in his dreams, 
Frequenter admonebatur in somni is à Domino.— ad ultimum à sanctis Angelis per totam noctem verberatus, & poenis gravibus excruciatus, cilicio se induit, & cinere conspergit, ac multis lacrimis errorem suum deflens, ante pedes Zepherini Episcopi prosternit, & vestigiis omnium, non modo Clericorum, sed & Laicorum multa cum lamentatione provolutus, etc. Euseb. Eccl hist. lib. 5. c. 28.  how Jesus Christ would not the destruction of him, that had made so many and so good confessions of him under the Cross; to which he (it seemeth) giving little credit, was not long after for a whole night well scourged, and tortured by Angels; in the morning he gate up, put on sackcloth, and did ashes on his head, and with many tears bewailed his apostasic; he prostrated himself at the feet of Zepherine the Bishop, and of all the Clergy, and Laity also, in so lamentable wise, as he moved the whole Church to tears, and compassion, that by their prayers he might obtain from Christ forgiveness, showing forth the sears and wounds he had endured for his name; and at length with much dissienlty he was restored.  
The next news to me occurring of the voice of this turtle, 
Fabiola.  is the example of a Roman Dame Fabiola, drawn to the life by that excellent Artist Saint Hicrome; 
Umbram quandam miserabilis subire conjugii, quàm sub gloriâ univirae opera exercere meretricum.  her sin was (if I dare call it so) the repudiating of her former husband for adultery, and (he yet living) the marrying of another, which although Hierome style the shadow of a miserable marriage, yet confessing the fault, he avoideth the same by a necessity of better to marry th●● to burn, and, I will that younger widows marry, etc. and prefers it before the credit of being the wife of one husband, and to play the Harlot; showing that he disliked such marriages as unexpedient, not disapproving them as unlawful. He limns her penance with this pencil, How she came forth wrapped in sackcloth to make public confession of her error before the people of Rome; 
Saccum induere ut errare●● publicè fateretur, & tatâ urbe spectante Romanâ, ante diem Paschae in Basilica quondam Laterani staret i● ordine poenitentium; Episcopo, Presbyteris, & omni populo collacrimantibus, sparsum crinem, ora lurida, squalidas manus, sordida colla submitteret. Quae peccata fletus iste non purget? quas inveteratas m●culas haec lamenta non abluant?— Aperuit cunctis vul●us suum, & decolorem in corpore cicatricem flens Rom● conspexit; dissuta habuit latera, nudum caput, clausum os; non est ingressa Eccl●siam Domini, sed extra castra cum Maria sorore Mosi separata, consedit, ut quam sacerdos ejecerat ipse revocaret, descendit d●solio d●liciarum suarum; accepit molam, fecit farinam, & discal●i ●is pedibus transivit fluenta lacrimarum, sedit super carbones ignis, high f●êre in adjutorium: Faciem per quam secundo viro placuerat verberabat, oderat gemmas, linteamina videre non poterat, ornam●nta fugiebat, sic dolebat qu● adulterium comm●sisset, & multis impendiis medicaminum unum vulnus sanare cupiebat.— Recep â sub occulis omnis Ecclesiae communione. Hierom, ad Ocean. Epitaph. Fab.  how a little before Easter she resorted to the Lateran Church, ranking herself among the Penitents; the Bishop, the Priests, and the whole assimbly bemoaning with her; her hair diffufed, or carelessly spread; her countenance wan and doleful; her sordid neck and hands besmeared with such tears as could wash away any sin, with such mourning as could fetch out any spots: and elsewhere; she laid open h●● offence to all, Rome beheld, and not with dry eyes, her disfigured and ill coloured wound; her coats ripped and uns●w●d, h●● head naked, her face veiled; she entered not into the Church of God, but like Miriam, Moses sister, separated from the Camp: she abode without, that the Priest, who had cast h●r forth, might call her in. She came down from her castle of pleasure, she took the millstones, and ground the meal, and making bare the leg passed through the river of tears, sat upon the coals of fire, which were a help unto her; buffeting that face which was her second husband's felicity: She hated jewels, no linen napry within her eyes; she eschewed all ornaments, and so took on as if guilty of adultery; applying divers plasters for the curation of one wound; and so in the view of the whole Church was received to the Communion. Where to say nothing of this Matron's sin, in her penance we may take notice of these steps; 

1. Of the exclusion, and barring of heinous offenders from the assembly of Christians, in that she was shut out from the Church, as Miriam from the tent.  
2. That there was a set place, and time, where the penitents ftood, and when they performed their penance, in that she set herself amongst them, and resorted to the Church a little before Easter.  
3. The manner thereof; her habit mournful, her hair lose, her eyes full of tears, her countenance cast down, and all things about her instruments and tokens of sorrow.  
4. The Confession of her sin was public before the Bishop, his Clergy, 
Aparet tempore Hieronymi clanculariam confessionem institutam non suisse. Erasm. schol. in Epitaph. Fabiolae.  and his people, (for private confession, if you believe Erasmus, was not yet set up.)  
5. The Clergy, and People were all of them indulgent in compassionating the state of such Christian abjects.  
6. And lastly, the censure was taken away, and the penitent reconciled.    
The succeeding times were not so pregnant in examples of this kind, by reason that this discipline was for a while discontinued, but set on foot again by the power of Charles the great, and the Fathers assembled in the fourth Council at Arles, 
Concil. Are-Int. 4. c. 26. an. 800.  according to the direction of the ancient Canous; and not long after chanced that remarkable Penance of Fulco Norra Earl of Anjou, 
Accompagnè seulement de six valets, auquelles il fit ●●rer de fair 〈◊〉 2 qu'il leur ●ommanderoit, commanda à l'un de eux de lui mettre la corde à Col, & le tirer par icella à S. Sepulchre, & à deux autres de prendre des verges, & de le fovetter l●●n rudement, encores qu'il eut les espaules de schiquetées de coups de verges, i'll print la poigne de l'un de ●ux, & redoubla bien plus rudiment, que n'avoient se● serviteurs.  for murdering of his Nephew and Pupil the young Count de Nantes, so racked and tortured in his conscience, which to appease he went on pilgrimage to the S. Sepulchre as Jerusalem, attended with six servants whom he obliged by oath to execute whatsoever he should command; entered into the Sepulchre, forthwith he strips himself into his skin, and commandeth one of his servants to fasten a rope to his neck, and bind him thereunto, and two others to whip him sound with cords; exposing himself to the sight & derision of the Infidels, and purchasing of them free access to the Sepulchre with great sums of money; after the inflicting of many stripes, his servants pitying the furrows, & wounds upon his body, and refusing to scourge him any more, he compassed one of their scourges, and redoubled the blows upon himself in far greater measure than they had done, crying out, Lord receive to grace, 
Seigneur recoy à pardon le miserable parjure, & fugitiff Foulques. A. Thenet vies des hommes illustres. Livre 4. c. 2.  and pardon the miserable perjured fugitive Fulk: after he had performed this solemn penance, he returned to his Country so esteemed and honoured, his sanctity purchasing unto him such renown, as he seemed to have received a Crown at Jerusalem of inestimable value.  
So went the world in those days, and such conscience was made of sin and sorrow; after that came in the Canonists and Schoolmen, the two supporters of the Roman chair, and this discipline escaped not their hands without some violence and wresting, to serve their own inventions; for whereas in the Primitive times it was prescribed as a sign and expression of inward sorrow, and used as a remedy against sin, and a medicine for sin; they make it a satisfaction in the scale of justice for public sin, and in that sense, 
Poen entia hîc non accipitur pro virtuts, quia ista est in sola voluntate, nec pro Sacramento, quia & hujus forus secretissimus est, sed pro satisfactione publica pro publicis peccatis imposita. Biel. l. 4. dist. 14. Q. 3. dub. 6.  as they do their private satisfactions enjoined upon secret confession, and close audience, as expiatory, both for the appeasing of God's anger, and remitting of the offence; an office peculiar to our Saviour. What these men have made of penance you shall hear, 
Gabr. ubi supra. Raimund. tr. 4. Poenitens in die cinerum debet se repraesentare ante fores Ecclesiae in tristi habitu, nudis pedibus, etc.  which the Canonists say they have from the Council of Agatho; I will not defraud my Reader thereof, and for his plenary knowledge herein, will compare the narration of a School-man and a Canonist, that is Gabriel Biel, and Raymundus, and thus it goes.  
About the beginning of Lent, that is upon Ash-wednesday, such sinners that are designed to undergo this solemn penance, must present themselves at the Church door before the Bishop of the place, and his Clergy, in sackcloth, naked on the head and feet, their countenance dejected, and cast down to the earth, professing by their very habit and look their guilt. The Bishop then attending with his Clergy, brings them into the Church, 
Episcopus se prosternens in terram, dicat cum Clericis, 7. poenitentiales Psalmos, cum lacrimis, pro earum absolutione,— tunc manus imponat, aquam benedictam super eos spargat, cinerem pòst mittat.  and all prostrated on the ground; he reciteth over them with tears the seven penitential Psalms for their absolution; after he hath prayed, standing up he layeth his hands upon them, and sprinkleth them with holy water, and putteth ashes upon their heads, and covereth them with sackcloth, and denounceth unto them, that look how Adam was cast forth of Paradise, 
Sicut Adam suit de paradiso ejectus, ita isti pro peccatis suis ab Ecclesia abjiciuntur; postea jubet (Episcopus) Ministros, n● eos extra januas Ecclesiae expellant, Clerus verò prosequatur eos cùm responsorio, In sudore vult●s tui vesceris pane tuo.  so are they for their sins expelled from the Church; which sentence is no sooner given, than some of his Ministers are commanded by him to drive them out, the Clergy prosecuting, either singing, or saying the Respond, In the sweat of thy brows thou shalt eat thy bread; that beholding the Church so troubled for their sins, they may not slight their penance. Upon Maundy Thursday they return again, and are brought in by the Dean, 
In coena Domini à Decano rursus Ecclesiae prasentantur, & licèt-stent in Ecclesia, non tamen communicabant cum aliis in Eucharistia, vel oscula, & sic erunt usque ad octavam Paschae, & tunc iterùm exibunt de Ecclesia, & erunt extra Ecclesiam usque ad talem diem sequentis anni; & sic fiet annuatim, usque ad finem Poenitentiae. Ex Gabr. & Raymundo.  or some Priest of good respect, where they neither communicate in the Eucharist, nor in the Pax, and so they continue till the Vtas of Easter, and then they depart away from the Church, and are not admitted till the Ash-wednesday following; and this course to hold every year, till the date of their penance be expired, and they perfectly restored.  

Ritus ista hodiè in nullis (so I read for nonnullis in the copy I use) vel paucissimis Ecclesiis observaour.  This Rite Gabriel confesseth in his days seldom to be practised in any Church, and we see how in tract of time it had gathered some rust and dross of superstition, very incident to exercises of this kind. A Penance (they say) not to be inflicted on all sorts of people, as the Clergy are exempted for the honour of their order, and young men for the solemnity of the discipline, and that but once upon any. Indeed Saint Ambrose inclines to this opinion, who reprehending the inordinate use of such persons as frequent such heinous offences, 
Meritò reprehenduntur qui saepiùs agendam poenitentiam putant, qui luxuriantur in Christo; nam si verè agerent poenitentiam, iterandum postea non putarent, quia sicut unum baptisma, ita una poenitentia; quae tamen publicè agitur, nam quotidiani nos debet poenitere peccati; sed haec delictorum leviorum, illa gravierum. Ambr. l. 2. de Poen. c. 10.  for which public penance is enjoined, affirmeth that if such sinners had sincerely repent, and in their hearts detested sin so much as they made show to do, this Physic once taken would have wrought so perfect a cure upon them, as there could be no fear of relapse, nor further use of any Medicine of that nature; and the same Father seems also to have no good liking of that disease, or Patient, where this Physic will not work: and in those severe times lapsed sinners already disciplined, were neither restored to public penance, nor to the public Communion; after which public penance (saith Petavius) if again they entangle themselves with the same sins, 
Post illam poenitentiam, si iisdem se criminibus obstrinxissent, ab Ecclesiae aditu & à mysteriorum communione penitùs exclusi, reconciliari ampliùs non poterant. D. Petau. animadvers. in Epiphan. haer. 59 p. 239.  they altogether shut out from the Church and participation of the mysteries, could never after be reconciled; for to Christians there belongeth one Baptism whereby they are bound unto the Church, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Strom. 2. pag. 282.  so one penance publicly to be performed. Surely in Christian policy there are great reasons why this Penance should not be reiterated; for the Christian Church may well grow jealous of that party as defective in the inward compunction of the heart, that his affections were not fully taken off from sin, and that he had no perfect hatred thereof, (and by consequent not disposed to this discipline, where the sign and thing signified, namely internal and external sorrow are both required) that shall make no bones of falling into the same, or like grievous offences, for which he underwent so great a shame, and made so solemn a detestation thereof; the Ancients therefore suspend their judgements in that sinner's case. God, saith Epiphanius, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epiphan. lib. 2. hares. 59 tem. 1. p. 498.  accepteth the penance of a sinner that falleth after Baptism, but what shall become of him if he sin after penance, he only knoweth whose judgements are past finding out. And because the ways of God's mercy are past finding out, such a lapsed sinner may not be uncapable of pardon, although of penance, and may find reconciliation at God's hands, although his servants are fearful to intermeddle therein, not as envying God's mercy, like Ionas to Nineveh, or denying lapsed sinners to be capable thereof, as Novatian, but careful only not to exceed their Lords instructions, and commission: although (saith Austin) a place for humble penance be denied in the Church, 
Quamvis eyes in Ecclesia locus humillima poenitentiae non concedatar, Deus tamen super eos suae poenitentiae non obliviscitur.  God will not be unmindful of his patience towards them; where the Father relating the works of piety, and labour of contrition performed by such relapsed sinners, demandeth, shall they avail them nothing afterwards? 
Nihil ista proderunt in posterum? avertat Deus tam immanem sacrilega●●que dementiam. Aug. Epist. 54.  God defend us from so savage and sacrilegious madness; for God in whose hands are all men's hearts, can soften and harden, and make them malleable, which no man can do; 
Psal. 51.  he can create a new heart, and renew a right spirit; a piece of work which none but he can do; It is he that gives repentance, 
2 Tim. 2.25.  and he can best discern of the effect and operation, that grants the influence. This being certain, where true contrition is, there is remission of sin, and where Repentance is Gods own work, the Contrition is unfeigned, and the pardon sealed; insomuch that two passages in the sixth and tenth Chapters to the Hebrews, that seem less favourable and equal to lapsed sinners, the one taking away Repentance, and the other the Sacrifice for pardon, (which drew many into a hard conceit of the Author, and Epistle itself, although the error lay only in the misapprehension) have been often urged by the old Precisians, and as often vindicated by the old Pathers: whereof I will give my Reader a taste, before I come clean off from this subject.  
In the Epistle thus, It is impossible that those who were ●nce enlightened, 
Heb. 6.4, 5, 6,  etc. If they shall fall away, to renew them again unto repentance, seeing they crucify to themselves afresh the Son of God, and put him to open shame; where to such persons initiated in the holy mysteries of Christianity, and fallen away, all possibility of renewing by repentance is taken away, as guilty of another crucifying of Christ, and opprobry towards him. A repentance is there denied, it cannot be denied, and denied to them that were formerly baptised into the Christian faith is apparent also. Such than cannot be renewed, that is, in such a manner as at their first admission into Christianity, which was by Baptism, and imposition of hands; it comes home then as if the Apostle had said, such as were at the first received into Baptism, and thereby obtained the remission of sins, if such fall, they are not so to be renewed, that is by a second Baptism of Repentance, the solemnisation whereof is but once to one party; so lapsed sinners may be renewed, but not after that way. As virginity once lost cannot corporally be restored, yet the lost credit may be repaired by a chaste conversation afterwards; so the lapsed sinner after Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Epiphanius, hath another salve though not another bath. 
Epiphan. lib. 2. contr. haetes. tom. 1. p. 494.  And this to be the Aposties' meaning. Saint chrysostom makes good by a twofold reason; First, because mention is made of a fresh crucifying of the Son of God; for after he had said, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it is impossible to be renewed to repentance, he keeps not there silence, but addeth crucifying afresh, etc. now Baptism is a figure of the Cross of Christ; and as it was not for Christ to be crucified again, no more is it for a Christian to be again baptised; and as he died but once, so are we but once baptised. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Secondly, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be renewed, proveth baptism to be meant, for that's the Sacrament of Renovation, whereby we put on the new man Christ Jesus; with whom agreeth Ambrose; The words themselves sh●w Baptism to be meant, 
De baptismate autem dictum verba ipsa declarant, quibus, significavit, impossibile esse lapsos renovari per poenitentiam; per lavacrum enim renovamur, per quod renascimur. Ambr. lib. 1. de Poenit. cap. 2.  wherein is expressed that it is impossible the lapsed to be renewed by repentance; for by that Laver we are renewed, by which we were born again. the flower of Greece therefore concludeth, what then? is there no more repentance? there is repentance, but there is not a second Baptism. The Novatian then is not here justified, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ad Hebr. tom. 4. p. 482.  but the Anabaptist condemned. So his Disciples and abridgers Theophylact and Oecumenius tread his paths. What (saith the former) is Repentance cast forth? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. in Heb. 6.5.  God forbidden; but a renewing by a second Baptism is rejected; for Baptism representing Christ's death and passion, there remaineth then no more a second Baptism than a second Cross. The same Question and Answer is in Oecumenius, who backeth this interpretation by the authority of Cyrill, and by the former reasons used by Saint chrysostom: 1. Because there is mention of renovation, which properly belongeth unto Baptism; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecumen.  and of a second crucifying of Christ, & of that properly Baptism is a type; the man therefore that is once baptised to repentance, and would repent by being again baptised, crucifieth Christ afresh, who in the second Baptism suffereth the second time; 
Renovatio per sacri baptismatis lavacrum secundâ vice fieri non potest. Ambr. in Heb. cap. 6. Heb. 10.26.  and to the same purpose is the exposition under the name of Ambrose, or rather the translation of Saint chrysostom (as indeed it is) not denying a second repentance, but a second Baptism to repentance.  
But the words that pinch more than the former are, If we sin willingly after we have received the knowledge of the truth, there remaineth no more sacrifice for sins; wherein the benefit denied is the sacrifice for sin, 
Si ultrò peccaverimus. Beza.  and the parties excepted against, some kind of sinners: 

1. That sin against their conscience after the receiving of the knowledge of the truth. 
Hostiam iis residuam esse negat, qui à Christi nomine discedunt. Calvin. in loc.   
2. That sin wilfully, so that sins of ignorance and infirmity exclude not, but only wilful apostasy, for how can Christ be a sacrifice for such as disclaim him? his sacrifice then remains not for them, because they remain not his, cutting off themselves from the fruit thereof by a voluntary defection.   Saint chrysostom expoundeth that Sacrifice as formerly, of a second baptism: He is not (saith he) such an enemy to our salvation as to take away repentance, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrys. ad Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 533.  or the propitiation for sin, or to reject him that hath fallen after illumination; what is it then? he taketh away second baptism, for he saith not, there remaineth no more repentance; or no more forgiveness, but no more a sacrifice, no more a second Cross, for that he calleth a sacrifice. 
(a) Hebr. 10.14.  By one sacrifice once upon the cross, etc. meaning by that sacrifice Christ's death upon the cross, or rather Baptism, a representative type thereof. The Greek Scholia fasten upon the parties, and bid us consider, that it is not said, if we have, but if we do sin voluntarily, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecumen.  thereby signifying that to such impenitent sinners as persevere in their wickedness till death, there is no sacrifice; whereby repentance is not excluded, but requred rather as a necessary antecedent, q.d. there remaineth a sacrifice for penitent sinners, but none for the impenitent; and Theophylact to the same tune also, If we sin voluntarily, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyt.  that is remain in our sins without Repentance. To the same purpose Hugo Cardinalis writeth thus, voluntary sin is not signified so much, as the custom of sinning, 
Significatur non solùm peccatum quod v●luntarie fit, sed consuctudo ipsius peccati, & finalis impoenitentia; non enim ait volentibus peccare, sed voluntariè peccantibus; voluntarius enim est qui in aliquo assiduus est, volens qui ad tempus. Hugo Card. ad Hebr. 10.  and final impenitency, for he saith not those that sin willingly, but wilfully; for he is said to be wilful in any matter, that is busy and earnest therein, and willing, that is but for aseason. Now where repentance is not, the sacrifice of Christ's death is not appliable, and where there is no ceasing. from sin, there is no true Repentance. Thus we see the fountain is clear, however false glosses may molest and trouble the stream, for a time, at length it will settle and return to its native clarity; and thus much by occasion of solemn Penance once imposed, and if it savour of a digression, let us return where we left, and perfect the small remainder to be now said of public Penance.  
Late Authors have observed four several degrees which the penitents took in those austere days; 
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  fletus, auditio, substratio, & consistentia: 

1. Weeping before the porch,  
2. hearing in the porch, 
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
3. lying all along on the Church pavement in expectation of the Bishop's prayer and blessing; 
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so called (as witnesseth a great Antiquary à procidendo, 
4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  because the penitent admitted within the porch of the Temple, sell down before the Bishop, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est dicta quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, h.e. coram Episcopo procid bat poenitens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intra Templi portam admissus, cum catechumenis facessere jubebatur, ac certis diebus coram Episcopo procidens, impositione manuum, ac solenni precatione impertitus, dimitti sol●bat. D. Petavius animadvers. in Epiph. haer. 59  and was commanded to departed thence with the Catechumeni, and so prostrating himself before the Bishop at certain times, was dismissed with imposition of hands, and solemn prayer:   the fourth approach was standing with the assembly within the Church; where they communicated with the faithful in the station and consistency, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thaumaturgus.  but not in the Communion, and were not put forth like profane Merchandizers; partaking of the Orisons of the Church, but not of the Sacrament. Thus they made their approaches to the Lords Table by degrees; and not like the Gallants of our times that are no sooner up from the Table of Devils, charged with gluttony and surfeiting, but without any let or check of conscience become very confident guests at that Spiritual Banquet; yea, scarce cold from their sin, and their evening surfeit undigested, but they present themselves at the Lord's Board. Good God what terror must needs possess such profane breasts, when the Master of that feast shall shake them by the sleeve, with a Friend how camest thou hither not having on thy wedding garment?  
As the degrees which they observed, so the places where the penitents stood were designed also; 
Lib. 1. de, P●enit. cap. 23.  Bellarmine hath set them down out of Pacianus thus: The Penitents in habit doleful, and to behold lamentable, stood first at the Church door, howling at the gates, and craving the prayers of the faithful within; this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: next they came within the porch, where they might hear the word preached with the Catechumeni, and this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and they audientes, auditors only. 3. In process of time they entered into the Oratory, and abode with the Competentes, praying and contemplating the Sacrament, but not admitted as the celebration; this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from beholding, (wherein the Cardinal not punctually following his guide, is out both in the derivation and application:) After that they were admitted amongst the fideles at the celebration of the Sacrament, but were not yet come so far as to partake thereof; and this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their station. 5. Their penance fully accomplished and ended, they were reconciled and received the sacred Eucharist, and this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the compliment. Thus far the Cardinal, (though not so faithfully as he ought) hath related from Pacianus, Greg. Neocaesar, and Photius, men well acquainted with these rites. Thou seest (Christian Reader) at what a distance sinners were held in the days of old, and not fully restored, till time and grief had worn out their sin, the scandal satisfied, and their hearts seasoned with devotion. I will wind up this discourse with Cassander. In the Primitive Church that sluggish professors might become more zealous, 
In veteri Ecclesia, ut segniores excitarentur, poenitentilus ob graviora scelera, certa tempora & officia definita fuerunt, quibus non solum coram Deo interiorem animi poenitentiam excitarent, & exercerent, sed etiam Ecclesiae verè se atque ex animo poenitere declararent, atque ita m●nûs impositione Episcopi, & Cleri, reconciliarentur, & jus Communicationis acciperent: atque haec praescripta officia canonicae satisfactiones, seu poenae vocarentur, quae jam imperitiâ Episcoporum & Pastorum in abusum; & negligentiâ, & segnitie tàm pastorum, quàm Populi in desuetudinem venerant, nisi quòd in privatis confessionibus aliqua ejus rei vestigia remanserint. Cassand. Consult. Confessio.  certain times and offices were appointed unto Penitents guilty of fouler crimes, wherein they might not only stir up, and exercise the inward repentance of the mind before God, but declare unto the Church their sincere and unfeigned sorrow, and so be reconciled by imposition of hands from the Bishop, and the Clergy, and restored to the Communion; the which prescribed duties were called canonical satisfactions or punishments, which now adays by the unskilfulness of Bishops and Pastors have grown to be abused, and through the wegligence, and lukewarmness both of Pastors and people wholly laid aside, save that some foot stops thereof have remained in private Confessions. This modern and moderate Divine hath laid down the use and scope of this discipline, to rouse us up for religious duties, and to set forth before the Church our sincere repentance, and to be reconciled by God's Ministers; the decay whereof he ascribeth to the supine negligence of the later Prelates, and that a shadow thereof remaineth to this day in private confession; the restitution whereof he much sighed after, as appeareth in these his words: Which ancient and Apostolic custom of public satisfaction for public and grievous offences were very profitable, 
Quem publicae satisfactionis priscum & Apostolicum morem ob publica & graviora peccata restitui, utile ac propemodùm necessarium est, in quo potestas Ecclesiastica Clavium in ligando & solendo, i. e. poenitentiam indicendo, à Communione separando, & rursum indulgendo, absolvendo seu reconciliando, manifestissimè cernitur. Cassand. ib.  yea very necessary to be restored; wherein the Ecclestastical power of the keys in binding and losing, that is, in imposing of penance, in separating from the communion, and again in releasing, absolving and reconciling, is manifestly discerned. And thus have I prosecuted this discipline 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as accurately as I could, that the same being known, 
(a) Communion-Book at the Commination.  the vote of our Church for the restitution thereof may be the better perceived; which thing were much to be wished, and to which all that love the Lord Jesus must needs say, Amen.   

CHAP. IU.  
The Contents.  
Confession of sin addressed unto God chief, and to man also with considerable relations, grounded upon the law of nature; with God himself a necessary antecedent to pardon. Adam and Cain interrogated to extract Confession. Sundry Precedents of Penitents recoursing to God in Confession. There is shame in confessing to God, as well as unto man. Penitential Psalms composed by David for memorial, and helps to Confession. The Rabbins doctrine of Confession of sin before God, practised in the time of the Gospel, preached and urged by the Ancient Fathers, and so far by chrysostom, as a tribute due to God only, for which the Pontificians are jealous of him. Confession before God is not destructive of Confession before man in a qualified sense, though preferred before it, and especially called for by the old Doctors, although that be of singular use also.  
HItherto of Repentance both external and internal, the inward sorrow and the outward demeanour thereof; and that solemn performance was not only a vocal, and public confession of the guilt, but a real expression; that as Saint Hiero●●e said of John the Baptist his food of Locusts, and his garment of Came●s hair, 
Omnia poenitentiae praeparata. Hicron. Matth. 3.  and the place of his abode the desert, how they expressly set forth what he preached, the doctrine of Repentance: we are now to arrest ourselves upon that branch and part thereof which consisted in the verbal opening and declaration of sin, which is a recognition of a sinner's unworthiness, opened by himself in oral confession to the principal party wronged, and sometimes to such persons also, that by reason of their office, place, or respect, may be a mean to procure forgiveness, and reconcilement. Now by sin God is ever principally, and very often only grieved, and sometimes Man also: In the first case to God only and properly belongs confession, as He who is chief, and only offended; in the second this Confession must be made to God, and the Man also that is wronged by us, to whom satisfaction for the trespass also belongeth, and the end brotherly Reconciliation: The Dean of Louvain hath taken notice of all, thus; There is a Confession which is made unto God alone, 
Est Confessio quae fit Deo soli, & quae homini, atque haec ru●sùs varia, 1. Quaedam fit homini quem laesinius, pro obtinenda reconciliatione cum ipso, & remissione offensae in illum; alia fit homini de peccatis in alium admissis, pro consilio aut reconciliatione habenda; sunt hae confessiones juris naturae, saltem reformatae per gratiam. Ruard. Tapper. art. 5. pag. 73.  and another unto man, and this again is divers, 1. either unto the man whom we have hurt, for the obtaining of reconcilement with him, and forgiveness of the wrong from him; or which is made unto a man of such sins as are done against any other, to ask coursel upon the matter of Reconciliation; and all these confessions are of the law of nature, at the least as it is refined by grace. So Confession is made unto God, and in some cases to man also; furthermore the fact is acknowledged unto man in many points wherein he is not the Party offended, but considered as a mean and instrument to further, and obtain a reconcilement unto him who is justly displeased. And as by the light of nature we advise how to compass the favour of a great Personage justly forfeited, by making use of such persons that by reason of their place, alliance, or virtues claim a special interest in his affections; so is it with the sinner and God. It cannot be denied, but our Mediator, and Intercessor, and Advocate is Christ Jesus the Lord, and whatsoever Others do or prevail with God, it is for his sake: He is the Cornerstone reconciling the building, 
Minister Poenitentiae duplex, 

1. cui confessio fit ex officio, ut Sacer does:  
2. alius qui audiendo confessionem vicem supplare potest Sacerdotis in necessitates ut est Lai●us, Compend. Theol. v●●it. lib. 6. cap. 27.    and upon him is built every Intercession from or for any person besides. Yet other Intercessors there are; Moses stood in the gap, made an atonement for the people, and God was deprecated and reconciled. There are some persons that by their office and place as stewards in the Lord's house, may give audience to sin, to whom is committed the Ministry of Reconciliation; and some by their virtues highly favoured by God, though not amongst his Priests, and they may take Confessions as faithful Brethren, and both of these by their prayers may induce God to mercy. My discourse must pass along, and in the way call in upon them all, but must begin with God the principal Party wronged, 
Confessio quae fit ment Deo est de jure naturali. Anton. part. 3. tit. 14. c. 19 sect. 2.  and the Principal object of Penitential Confession.  
That Confession of sin ought to be made unto God as a condition requisite for the pardon thereof, and that it is no mean inducement to incline him to mercy, is an undoubted verity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without Controversy embraced by all that make profession of Christianity; 
Deus in lege naturae non semel exegit confessionem peccati. Bellar. l. 3. de Poenit. c. 3.  the foundation thereof is deeply laid in the law of nature itself, as a practical truth flowing from the Principles and conclusions thereof; and hence it came to pass, that God exacted it from their hands that had no other light than the guide of nature. Now Natural laws are the rules and decrees of reason, and as reason is the common guide to all men, so the dictates and statutes thereof bind all that are capable of that guidance: But this is a granted Maxim, 
Ratio legis est anima legis.  that every guilty person ought to be judged; and this like unto it, 
Haec est nota conclusio, quòd quilibet Reus debet judicari; & ista, quòd nullus debet esse Judex in propria causa, ergò Reus d●bet judicari per alum; sed non potest judicari per alium nisi accusetur illi alii, nec potest accusari nisi à scipso, si poccatum suum sit occul●um; ergò debet seipsum accusare alii à quo judicetur. Scotus. l. 4. d. Qu. 1. sect. 1. in ista Quaestione.  that none may be a judge in his own cause; and then this, That no offender can be judged without some accusation; to which add this, non● can accuse of secret sins but the delinquent himself; the stone than first moved in this penitential judicature is the Confession of the party, upon which are grounded the indictment, and judgement. And saith another Schoolman, The law of nature is for a man to repent of the evil he hath done, 
De jurs naturali est quòd aliquis poeniteat de malis quae secit, quantum ad haec quòd doleat se fecisse, & doloris remedia quaerat per aliquem modum; & quòd etiam aliqua siena doloris ostendat, ut N●nivitae. Aquin. part. ●. quaest. 84. ●. ●. 7.  so far forth as to grieve he hath done it, and that he seek all means to remedy his grief, and that he also utter some sig●es of sorrow. Thou wilt say this reason concludeth for secret sins, which come to light no way but by Confession; but public sins are to be confessed to God also. Besides, secret sins are to him who seath in darkness no secret ●s all, and need not that mean for discovery, for wherein our Consciences do accuse us, God is greater than our conscir●ces, that is, a more strict observer. To strengthen then this reason, I thus assume, The end of penitential confession is the judgement of absolution, not of condemnation, to free, not to punish for sin; and an absolution not to q●●t from s●o, for God in justice cannot pronounce us just (for that were to call darkness light) but such an absolution as dischargeth us from the guilt, and obligation unto punishment, and so God in justice may, and in mercy doth justify us (and this i● to separate betwixt the light and the darkness.) Now remission of sin ever supposeth sin, and the absolution from sin, the detection of sin, for sin maketh man to be miserable, and the Confession thereof God to be merciful. God requireth then no detection of sin in the judgement of condemnation, which is the punishmen of sin, and wherein he proceedeth according to his own wisdom, but in that of absolution, which consisteth in the forgiveness of sin, the confession thereof in the party pe●●an● 〈◊〉 ever been deemed requisite by way of pacification. Insomuch that all men whatsoever (saith Scot●●) that have belloved God to be the just Judge of all the world, 
Justi pro omni statu post lapsum, qui habuerunt fidem de Deo, quòd erat Rector universi justus, postquam pe●caverunt contra legem Dei, confitebantur Deo●p●ccata sua, petentes ab eo remissionem; scientes eum sine tali remissione tanquam justum judicem vindicaturum de illo peccato. Scotus. ib.  and have acknowledged the law of his providence, seen in the government of the universe, upon every breach thereof have appli●● themselves to this supreme Governor, to appease him with humble acknowledgement of the off●ner, and to deprecate his anger. It was but early days in the world when God c●●●ed upon Adam, where art thou? which was a summons to a reckoning, that as he had sinned, 
Entrée de propos. gall. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut ulteriùs cum eo loquendi & ampliùs cum eo expostidandi occasionem hinc captaret, item ut ab eo confessionem p●ccati extorqueret. Rab. Sel.  so he should take notice thereof, and prevent and pacify his wrath by confession; it was an entrance into a Parley, or a preface and introduction (as the Rabbins say) into a further conference, thereby to expostulate with him about his offence, and to extract from him an ingen●●● acknowledgement thereof. And a Father of the Christian saith conceits no less; When God said to Adam, where art thou? our first Parents then guilty persons were inquired after, 
Cùm Dominus diceret ad Adam, ubi es? peccato transgressionis primi Parentes corrupti à Domine sunt requisiti de culpa, ut peccatum quod transgrediendo commiserant, confitendo delerent. Greg.  to wash out that sin by confessing, which they had committed by transgressing. The like interrogatory was made to Cain, where is thy Brother Abel? but his impudence was to outface the murder, and plead not guilty, till God convicted him: The sin smothered brake forth into a greater flame, the sore skinned over with a denial festered; He that said at first, nulla est iniquitas, there is no iniquity in my hands, and refused to unlade his soul by confession, sinks under the burden, and cries out, major est iniquit as, my sin is greater than I am able to bear. Saint chrysostom collecteth no less. God's mercy appeared in the Question, Where is thy Brother? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. tom. 1. p. 130.  to give him the bint and opportunity to bethink himself, that by confession of the fault, the guilt might be washed away; for this was God's ●●n● even from the beginning, to exact from us a Confession of our sins, that upon the same he might show mercy. He coneludes, It is good to confess the fact, to disclose the wound to the Physician, and to receive medicines from him.  
God's people in process of time, (his good pleasure being known how propense he is to give a sinner audience) have not failed in this point to confess, nor he them to pardon; and because Confession of fin from the delinquent, and Remission of sin from God commonly go together, my discourse shall not separate them: we are now upon the Sinners Plea, and must instance in those that have had the will to sin, the grace to see it, the humility to confess it, and the happiness to be delivered from it. David is famous for his transgressions, his confessions, and his lamentations; I acknowledged my sins unto thee, 
Psal. 32.5.  and my iniquity have I not hid. I said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sins where we see confession hath not only the promise, but performance of forgiveness annexed thereunto, and that from Him who is most bountiful in his promises, and most faithful in his performances, & tu remisisti; whose absolution is ever of force, for he never turns a wrong key. 2. Note also the manner thereof; David had not yet made his confession, it was only in vote, in purpose and conception, not in re▪ an actual performance, yet his success is crowned with performance, and that will accepted for the deed, so much is God's mercy more forward than man's duty, as to grant the pardon before it be asked, The word was not at my mouth, and God's ear was at my heart, 
Vox m●a in ore nondum erat, sed auris Dei jam in cord crat. Aug. in Psal. 31.  saith Aug. in the person of David, and much to the same sense a later Expositor. 
Vide quam velox sit Dei misericordia erga peccatorem, non dum confitetur ut audiat homo, sed confiteri promittit, quod audit Deus. Ludolph. in Psal. 31.  Behold with what speed the mercy of God makes toward a sinner, he had not confessed so that man might hear, 
Dixi deliberavi apud me quod confitebor, & tu remisisti: magna pietas Dei! quae ad solam promissionem peccata dimisit, votum enim pro operatione judicatur. Cassiodor. in Psal. 31.  but promised to confess, which God heareth. To the same purpose Cassiodore; I said, that is, I deliberated with myself how I will confess, and thou forgavest. O the goodness of God forgiving sins upon promise only: for with him the will is of equal acceptation with the deed. And lest we should think that this was some peculiar privilege vouchsafed unto the Man after Gods own heart, the same sweet singer of Israel doth presently enlarge his note, and inferreth this general conclusion thereupon, for this shall every one that is Godly prey unto thee in a time when thou mayest be found, verse 6. The godly in this world are not so godly, but there are times also when they must go to this Confession, and comfort themselves with this hope, for we are not Angels, but men, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. h●m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 245. g●●s. Basilea.  we fall and are raised, and that often, and in a little space. Basil. Thus David made a good Confession.  
Let us pass from the Father to the Son, 
Solomon.  in whom all ages have and shall admire how so fair a star could fall in so foul an eclipse, yet he recovered his loft light, and of a great finner proved a great Convert, and as Chronicles mention the folly of this King, so Ecclesiastes relates the repentance of this Preacher. He delivers a general rule; 
Prov. 28.13.  He that hides his sin shall not prosper, but he that confesseth, and forsaketh them shall find mercy. Wherein observe a necessary adjunct to Confession, viz. forsaking of sin. It is not then a naked verbal confession that hath this efficacy, or such a compendious way of healing, and no more; but go show thyself and thy sins to the Priest, and thy attrition shall become contrition, and thy sins shall be forgiven, though not clean forsaken. This Roman device Solomon for all his knowledge (and that extended from the Cedar to the Thistle) was yet to seek of, for with Tiburine Impostors, though a man bring not so much as that drop of sorrow for sin by them termed attrition, but only a will to confess, and utter the story of his lewd life to a Priest, with an intent to be absolved by him, 
Non solùm attritus recipit gratiam delentem peccatum, tanquam per virtutem meriti de congruo, se●●on habens talem actum qui sufficiat ad meritum de congruo, sed tamen habens voluntatem suscipiendi sacramentum Ecclesiae; & sine obice peccati actualiter in facto, vel in voluntate inhaerentis, suscipit non ex merito, sed ex pacto divino effectum istius sacramenti. Scotus lib. 4. dist. 14.  there is required no more to be set free from sin; the Sacrament of Penance will supply all other defects, and confer this benefit mero motu of its own accord, without any good disposition, or desert of the Receiver, insomuch that he need to put his ghostly Father to no farther trouble than this, Speak the word only, and I shall be healed. By this new fetch, the Sacrament of Penance is available without Repentance, Confession without Contrition, and sin forgiven which is not forsaken. An opinion (saith Gabriel) much to be esteemed, if it were laid upon the foundation of the Scriptures and holy Fathers: 
Ista opinio esset valde acceptanda, si haberce firmamentum Scriptura & sanctorum Patrum. Biel. lib. 4. dist. 14. qu. 2. not. 2.  and no gallant (I think) but would embrace it, to come off from sin at so easy a hand. But see the ill luck of a thing, it wants both Scriptures and Fathers to support it; for in the Scripture it is, He that confesseth and forsaketh his sin, 
Observa quod addit, Qui confitetur & deserit; neque enim satìs est confiteri. Menoch. in Prov. 28.  which will not stand with Scotus learning, without the help of an Index Expurgatorius to expunge the later clause.  
The Josuis would fain interpret Solomon of confession made unto Man, and not unto God; and his reasons for it are, 

1. The words, He that hideth his sin, because sins unconfessed are not hidden from God, but Man; for none can be of so mad a belief, 
Quia nullus est, qui scelera sua à Deo se abscondere posse credit lat, nisi fortè insaniat; sed ab hominibus, vel ob pudorem, vel alia de causa, multi peccata sua abscondita esse cupiunt,— Erubescentia apud homines locum habet, non Deum. Bel. lib. de poen. c. 11. p. 1387.  as to think God seethe them not.  
2. Shame, or some other cause may hold them in from disclosing sin to Man, but none are ashamed to make God privy to their lewdness.   But how untrue the former reason is, may appear in the case of the two first sinners, Adam, who hide himself from God, and Cain, who denied his sin to God. Madmen indeed they were to do so, but so they did. And on ancient Bishop is of the mind, that many besides them in the world are stricken with that frenzy, That God doth not regard earthly affairs, and seethe not the actions of sinful men. 
●adè puto quòd haec in illo (Cain) jam tùm opinio fuerit qua nunc in multis est, Deum terrestria non respicere, & actus sceleratorum hominum non videre. Salvian. de gubernat. Dei. lib. 1. pag. 21. Paris. 1617. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesi●d.  They hid them in their own opinion and sancie, whereas in truth they do not, no more than when the Fool winks, and thinks no man seethe him: for all things are open to his sight, and with kim there is no darkness at all. And how frivolous and false the later part of the Cardinal's argument is, viz. That in confession before God there is no place for shame, and sinners shameless therein, another ancient Bishop shall witness: Let us not be ashamed (saith Ambrose) to confess our sins unto God; 
Non erubescamus fateri Domino peccata no●tra; Pudor est ut unusquisque crimina sua prodat, sedille pudor agrum suum arat, spinas tol●●t perpetuas, sentes amputat, etc. Ambrof. dc. poenit, l. 2. c. 1.  it is a shame indeed for any man to lay open his offences, but such a shame that breaks up the fallow ground of his heart, pulls up the though us and pares away the briers, etc. A shame then there is in Confession, and that before God; but such a shame, as considering what good comes thereof, we should not be ashamed of. Yea the same Father supposeth to be in many offenders a greater shame to confess before God than man, for thus he writeth: Can it be well taken, that thou shouldst blush to entreat God, 
An quisquam ferat ut erubescas Deum rogare, qui non erubescis rogare hominem? & pudeat te Deo supplicare quem non lates, cum te non pudeat peccata tua homini quem lateas confiteri? Id. ib. c. 10.  that dost not blush to entreat man; and that thou shouldst be ashamed to make thy supplication to God, from whom thou liest not hid, whereas thou art not ashamed to confess thy sins unto a man, from whom they are concealed? And the same holy Prelate in another place enervates both the Cardinal's pretences; his words are remarkable. Why art thou afraid to confess thy iniquities to so good a Lord? Declare (saith he) thy sins that thou mayst be justified. 
Quid vereris apud bonum Dominum tuas iniq●itates fateri? Dic (inquit) iniquitates tuas ut justificeris; idhuc reo culpae justificationis praemia proponuntur: ille enim justificatur qui proprium crimen sponte agnoverit; denique justus in exordio sermonis accusator est sui. Novit omaia Dominus, sed expectat vocem tuam, non ut puniat, sed ut ignoscat; non vult ut insultet tibi diabolus, & celantem peccata tua arguat; praevenies accusatorem tuum, si te ipse accusaveris; accusatorem nullum timebis, si te detuleris ipse. Amb. li. 2. de poeni●c 7.  To the person as yet guilty of sin, Justification is promised for a reward; for he is justified, that of his own mind acknowledgeth his offence. And a just man at the entrance of his speech is his own accuser. The Lord knoweth all, but expecteth thy voice, not with an intent to punish, but to pardon; it is not his will that the Devil should insult over thee concealing thy sins, be therefore thy accuser by thine own accusation, and fear not any accuser, if thou shalt arraign thyself. Wherein we may observe, That in Confession unto God there is dread, which this holy man dissuadeth from, and concealment of sin, as some fond imagine, and an expectance of vocal evidence, though God be ignorant of nothing. To him than doth Solomon direct our Confession, for all the Cardinal hath yet said to the contrary.  
And he had hereof a living example in his father David, whose Penitential Psalms, what are they but prescript forms of Confession, where there are as many sighs as words, mingling his cries with weeping? all the verses standing chief upon two feet, Contrition and Confession; some whereof were composed for his remembrance, by name Psal. 37. which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Instruction for Confession, as S. Basil 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. in Psal. 36. p. 97.  entitles it; that having this Psalm always before his eyes, he might pacify so good a Lord with the words of a transcendent confession: This is his direction to others, Reveal thy way, or roll it up unto the Lord, and hope in him, he will do it. 
Revela Domino peccatatua, i. confiteado, & spera in e●, & none in alio; & ipse qui potest, faciet quod petis vel desideras. Sp●m eni●n prom●t●it peccatoribus, & indulgentiam facit poenitentiam ●gentibus. Ludolph. in Psal. 36.5.  Reveal, by Confession; thy way, that is, thy sins, and hope in him, and no other, and he that can, will do what thou desirest; God promiseth hope to sinners, and pardon to penitents. 
Revela Domino viam tuam; i.e. Sacerdoti qui est loco D●i. Jo. Raulins Serm. 10. de Poenit.  A better gloss that, than another Friars, Reveal thy way unto God, that is, unto the Priest, who is in God's stead; which harps not in David's tune, except God and the Priest have one and the same consistory, as the Canonists say God and the Pope have. My God will I trust with my sins, upon whom I trust, and if sin be my way, to him will I commit it; to the Springhead will I have recourse for mercy, where the stream flows the fuller and the clearer. He is my Physician, 
Ille Medicus est, vulnera igitur illi exponamus; ille laesus est, & offensus, ab illo pacem petamus; ille est cordium cognitor, coram ipso corda nostra effundere properemus; ille denique est qui peccatores vocat, ad ipsum accederenè moremur. Calvin. Instit. l. 13. cap. 4. Sect. 9  and to him will I open my wounds; He is the party wronged, with him will I make my peace; He knoweth the very secrets of my heart, before him than I will pour forth mine; He it is that invites me a sinner unto him, and to him will I hasten, nor be slack at his call.  
And this Confession of sin unto God is insisted upon by the Rabbins, in the book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Days; and in the chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the day of propitiations, 
Dixit R. Isaac Veni & vide, quia mos saucti Dei & benedicti non est sicut mos carnis & sanguinis; mos namque carnis & sanguinis est, quòd si homo offendit proximum suum, quandóque placet eum verbis, quandoque nequeat ipsum verbis tantùm placare; mos autem Dei sancti & benedicti non est sic, bomo enim transgreditur transgressione, & tamen placat ipsum verbis, sicut dictum est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & non solùm hoc, sed etiam confert et bonitatem, sicut consequentèr dictum est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsitan dices vituló●n culpae? docet, quid ad hoc dicendum sit id quod sequitur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petrus. Galat. de arcan. ●ath. verit. lib. 8. cap. 8.  is extant this passage, R. Isaac said, Come and see, how the manner and custom of the Lord holy and blessed is not as the manner of flesh and blood; for the manner of flesh and blood is, that if a man have offended his neighbour, sometimes he may please him with words, and sometimes he cannot please him with words alone. But the manner of the holy and blessed God is not so, for in transgressing man transgresseth, and yet pacifieth him with words, as it is said, Hosea 14, 1. O Israel return unto the Lord, for thou hast fallen by thy iniquity, take with you WORDS and turn unto the Lord; and not only this, but he conferreth mercy upon him, as it is said in the words following, Say unto him, take away all our iniquity and receive us graciously. Not only this but the Scripture hath it, as if he should offer calves in sacrifice, as it is said afterwards, So will we render the calves of our lips; peradventure thou wilt say the Calves of sin, that which followeth teacheth what is to be said to this; I will heal their backsliding, I will love them freely. In which testimony we see that the calves of our lips are the confession of our sins: that in confession our wounds are healed, and we in God beloved. So in Misdras Tehillim, that is, exposition of the Psalms, on the title of the hundred Psalm, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Psalm of Confession; This is that which is written, He that hideth his sins shall not prosper, but he that confesseth and forsaketh them, shall find mercy. He that h●deth his sins, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est quod scriptum est. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 28. Qui abscondit peccata sua; talis suit Saul, cui dictum est, 1 Reg. 15. Quae est vox harum ovium? ipse autem respondit, de Amalek adduxerunt eas. Qui autem confitetur & relinquit ea, misericordiam confequetur; talis suit David, de quo dictum est, 2 Reg. c. 12. Et dixit David ad Nathan, peccavi Domino; & dixit Nathan ad David, Dominus quoque transtulit peccatum t●um, non morieris. Pet. Gal. lib. 10. c. 13.  such an one was Saul, to whom it was said, 1 Kings 15. What meaneth the bleating of these sheep? but he answered they brought them away from Amalek: But he that confesseth, and forsaketh them shall find mercy: such an one was David, of whom it was said, 2 Kings 12. And David said unto Nathan, I have sinned unto the Lord; and Nathan said unto David, the Lord also hath put away thy sin, thou shalt not die. Instancing in two Kings of a divers humour, the one putting off his sins by collusion, hath them charged upon him; and the other charging himself by confession, hath them put away. Saul hide his sins, it was but reason therefore he should find them; David discovered his, and therefore God so covered them in mercy, as they were past finding out. This than was the custom of the Law and the Prophets.  
Under the Gospel the same custom hath continued; the Prodigal son, that express pledge and hostage for mercy, did but resolve upon Confession to his dearest Father, whose speed, embracements and kisses prevented the vocal expression. God who saw him afar off, heard him also what he said 
(a) Luke 15.18.  within himself, and what he said to 
(b) 21.  himself also. The prodigal sinned against God, to whom it is said, against thee only have I sinned; 
Prodigus peccavit coram Deo, cui soli dicitur, Tibi soli peccavi, etc. tam citò veniam m●retur, ut venienti adhuc & longè posito occurrit Pater. Ambr. lib. 2. de Poenit. cap. 4.  and obtained so speedy a pardon, that while he was yet afar off, and but on the way, the Father meets him. The poor Publican upon his confession fared as well putting up his supplication in the Temple, 
Luke 18.13, 14.  the contents whereof were, O God be merciful to me a sinner; and went back to his house justified without making Confession to any other Ghostly Father, but only the Father of Spirits; of whom Saint John giveth this assurance, that if we confess our sins, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 1.9.  he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness; why faithful and just rather than kind and merciful, seeing forgiveness of sins proceedeth from his bounty, not our deserving? indeed it was his mercy to annex forgiveness to Confession, and his justice to reward that which his mercy promised. God is so gracious to promise pardon, upon this condition that a sinner confess; which condition performed, God is faithful and just to make good his promise with actual forgiveness; fail not thou him of confession, and he will never fail thee of forgiveness.  
Upon these grounds the Fathers direct a Penitent unto God, esteeming the confession made unto him of so great value, as they seem to make but small account of that which is made to man, leaving it as a thing indifferent to be undertaken as the sinner finds occasion. But he that praiseth Gold, must not be thought to dispraise silver; and those Ancients that approve of Confession to God in the first place, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clement. Epist. 1. ad Corinth p. 66, 67.  allow the same in its place to man also. Testimonies of both sorts are extant in their writings, and to the former for the present thu●. Clemens Romanus. It is better (saith he) for a man to confess his sins then to his heart, like those which resisted Moses, etc. then tells us how desirous God is hereof. The Lord (my Brethren) needs nothing else, is desirous of nothing from any man, save to confess unto him; then follow certain proofs from the Scripture, showing how acceptable a Sacrifice confession is, as well in praising God▪ as in dispraising of ourselves; that is the Sacrifice of thanksgiving, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    and the other of a wounded sp●rit. Clemens of Rome is seconded with our Christian Athenaeus, Clemens of Alexandria, who writeth thus: If a Christian through the suggestions of the Adversary unwillingly fall into sin, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl●m. Alex. Strom. l. 4. p. 378.  let him in imitation of David sing, I will confess unto the Lord, and it shall please him better than a young calf that bringeth horns and hoofs; let the poor beh●ld, and be glad, for he saith, offer unto God the sacrifice of praise, and pay thy vows unto the Lord; and call upon me in the day of thy affliction, and I will deliver there, and thou shals glorify me; for the sacrifice of God is a wounded spirit. A saying so like unto the former, that I guess this Clemens took it (as he did some other passages) from the former. These Primitive Men style confession a Sacrifice, and we know of what kind of adoration sacrifices are, and to whom they appertain: surely a broken heart presented by confession, and laid upon the Altar of the Cross, is never rejected by God for his sake who suffered thereupon. Origen a disciple to this last Clemens, and his immediate successor in the 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magister. Hi●ron.  Ecclesiastical School at Alexandria, 
Ipse nos ut pecc●m●s inst●gat, ipse ●tiam cum peccaver mus accus●●t; si ipsi nostri accusatores simus, nequitiam accusatoris effugimus; dicit al cubi Propheta, dic tu iniquitates tuas prior ut justificoris; nun evidentèr mysterium ostend●t, cum dicit, Dic tu priortu ergò dic prior, ne te●lle praeveni at—. sed & David in Psalmo dicit, in●quitatem meam notam feci, etc. vide ergò quia pronunciare peccatum remissionem peccati mer●tur,— si ipsi nostri sumus accusatores, proficit nobis ad salutem; si verò expectemus ut à Diabolo accusemur, accusatio illa cedit nobis ad poenam. Origen. homil. 3. in Levit.  is frequent in exhorting sinners to all kinds of confession, but earnest for that which is made unto God. The Devil (saith he) first allureth to sin, next accuseth for sin; we prevent his malice by being our own accusers, and by taking this office forth of his hands. The Prophet in a place saith, Declare thy iniquities beforehand that thou mayest be justified: there is a mystery in these words, Dic tu prior, declare thou first, lest he step in before thee—. Even so David in the Psalm; Mine iniquities (saith he) have I made known unto thee, and have not hid my sin; I said I will confess, etc. See how the uttering of sin obtains forgiveness, it will further our salvation to become our own accusers; but if we delay till the Devil accuseth, it will m●ke much for our condemnation. Now to him must this confession be poured out who forgave David's sins; although I must not conceal how Origen alloweth of confession before some sorts of men also, and that without any gainsaying from me, as in due place shall appear. And to this confession, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. hom. 31. ad Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  oral expression is not so requisite; God knoweth the language of the heart, and heareth the voice of weeping, that heard Annah praying and not speaking, who reads our minds in our thoughts, with whom tears, and sighs, and groans are formal evidences. This manner of unfolding our souls to God, St Basil upon the words of the Psalmist, I have roared for the disquietness of my heart, hath fully described in David's person thus; I do not open my lips in confession, thereby to make a show to many, but inwardly within my heart closing up mine eye, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. in Ps. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 100 graec. Basilea 1551.  to thee only beholding things in socret, do I discover the groans that are within me, roaring within myself; nor is there need of many words to this confession, for with thee the groans of my heart are sufficient for this acknowledgement, and those lamentations sent forth from the depth of my soul unto thee my God.  
And look what Saint Basil ascribeth to the groaning of the heart, the same doth Saint Ambross to the tears of the Penitent, and notes that no other Confession of Saint Peter after his denial is upon record, but that which flowed from his eyes, thus, I find that he wept, I find not what he said, I read of his tears, I read of no satisfaction; 
Invenio quòd fleverit, non invenio quid d●xerit; lacrimas ejus lego, satisfactionem non lego. Rectè planè Petrus flevit & tacuit, quia quod defleri solet, non solet excusari, & quod defendi non potest, ablui potest; lavat enim lacrima delictum quod vote pudor est confiteri; lacrimae ergò verecundiae paritèr consulunt, & saluti; non erubescunt in petendo, & impetrant in rogando: lacrimae, inquam, tacitae quodammodo preces sunt, veniam non postulant & merentur; causam non dicunt, & misericordiam consequuntur; nisi quòd utiliores lacrimarum preces sunt, quàm sermonum, quia sermo imprecando fortè fallit, lacrima omnino non fallit; sermo enim non totum profert negotium, lacrima semper totum prodit affectum. Ambr. de poenit. Petri, ser. 46.  Peter took a good course to weep, and to be silent, for that which is bewailed is not wont to be excused, and that which cannot be defended, may be cleansed; tears wash away the sin which the tongue is ashamed to confess, tears therefore provide for shame, and safety; blush not to entreat, and obtain by entreating. Tears (I say) are a kind of  prayers, ask not forgiveness, yet obtaining: they set not forth vocally the cause, yet gain the mercy; yea, the supplication of tears is of greater profit than any words can be; words happily may fail us in prayers, 
Subjiciamus nos Deo, ut non subditi simus peccato, & delictorum nostrorum memoriam recensentes, tanquam opprobrium erubescamus, non velut quidam, gloriam praedicemus—. Bonum Dominum habemus qui velit donare omnibus,— si vis justificari, fatere delictum tuum, solvit enim criminum nexus verecunda confessio peccatorum. Vides quid à te exigat Deus tuus, vides quà remissionis pollicitatione te provocat ad confitendum. Ambr. l. 2. de poens. c. 6.  which tears never do, for the tongue doth not always open our case fully, but tears ever disclose our affections to the full. To God then doth the same Doctor exhort us to disclose our sins. Let us be subject unto God, that we may not be subject unto sin: Let us call our offences unto remembrance, and be ashamed of them, as a disgrace, and not boast thereof as the manner of some is—. We have a good Lord that would pardon all— If therefore thou wouldst be justified, confess thy sin; for a modest, and shameful confession of sin loseth the bands thereof. Thou seest what thy God exacteth of thee, and with what a promise of forgiveness he provoketh thee unto Confession.  
Led with this promise, and invited with this call, the Golden-mouthed Dr John chrysostom exhorteth the people to resort to God only in confession, little regarding that which is made to man, and leaving it as a thing indifferent, as a thing to be used or not, at the Penitents discretion, which the most rigid of the Reformed side stick not at, yea he seems at least in words to disavow it, which is more than the Moderate sort of them expected, or can well away with. And a great Scholar, but of the other side, freely acknowledgeth, that chrysostom in divers places, and by name in his 5. 
Quae à Chrysostomo tum aliis in locis, tum Hom. 5. De Incomprehens. Dei not. parùm commode dicta vid●antur, ubi peccatores câ se lege negat obstringere, ut hominibus, sed ut uni Deo peccata fateantur. D. Petavius animadv. in Epiph. haer. 59 p. 224.  Homily of the incomprehensible nature of God, hath some unsound passages, denying sinners to be tied by any law to confess their sins unto Man, but unto God only. Well, let us see what it might be that is so great an eyesore to him, and men of his rank: The first mention that occurreth unto me is in Lamech his case, confessing the murder he committed unto his wives, Hear O ye wives of Lamech, etc. where expressing elegantly the torture of a raging conscience, the Father showeth, there is no way but one to quiet the same. He that is guilty of crying sins, and would make good use and be aided by his conscience, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. tom. 1. p. 139.  and be drawa to confess what he hath committed, and open his wound to such a Physician, that would heal, and not upbraid him, and receive salving plasters from him, and would o● for with him, no one beholding, and declare all things diligently unto him, shall easily rectify what was amiss; for the confession of a sinner is the abolishing and doing away of his transgression. Now who is meant by this Physician, these words following, he that distinctly knoweth all th●ngs, and again, He requireth our Confession not as ignorant, but knowing all things before a they were, sufficiently show; and from an Homily which bears his name, and title of Repentance, extant in the Latin▪ Edition of his works, it is thus cited by 
(a) Chemnit. exam. Concil. Trid. part. 2. de confess. pag. 189.  Chemnitius; It is not necessary to confess in the presence of witnesses, let there be an inquisition made after offence in the thought, let this judgement be without a witness, let God only se● thee confessing. But let us view the Father in his own colours, who taking his theme from the Confession of the Publican, saith thus: I beseech you always to make Confession, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. tom. 5. pag. 262, 263.  for I do not bring thee upon the theatre of thy fellow-servants, nor do I compel thee to uncover thy sins unto men; unclasp thy conscience before God, show forth unto him thine actions, and thy wounds, and entreat a medicine from him, set them forth to him, who will not set at naught but cure thee; for albeit thou dost say nothing, be knoweth all things. The same words are repeated again for failing, tom. 6. pag. 444. which we rather point at, than produce; for where the Father is copious, repetitions are tedious; who further saith, But thou are ashamed to say thou hast sinned; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. tom. 2. p. 708.  utter thy sins in thy daily devotions: What then? I do not say confess them to thy fellow-servant, for to cast them into thy teeth; confess them to God that healeth them; for God is not ignorant of them, though thou keep them secret. So upon mention of those words in the Prophecy of Esay, which in the LXXII. 
Esay 43.26.  Interpreters are thus read, Declare thy sins first that thou mayst be justified, he writeth thus; Tell me, of what art thou ashamed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dom. 5. p. 258.  and blushest at? to confess thy sins? dost thou relate them unto man to reproach thee? or dost thou confess them to thy fellow-servant to publish them upon the stage? To thy Lord, to him that careth for thee, to him that is kind to mankind and to thy Physician thou dost unfold thy grief. And not many lines after, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. ib. pag. 258. lin. 15.  I compel thee not (saith God) to come forth upon the open stage, and to make many witnesses, tell me thy sins alone in private, so I will heal thy wound, and free thee from pain. Also the same Father upon the same subject in another place adviseth, not to call ourselves sinners only, but to call to mind our sins, and rehearsing every one in particular: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. tom. 4. pag. 589.  I say not proclaim thyself upon the Theatre, nor accuse thyself in the audience of others, but I counsel thee to be persuaded by the Prophet, saying, Reveal thy way unto the lord Confess thy sins unto God, confess them before the Judge, praying, if not in thy tongue yet in thy memory. And (to say no more) this was his Pulpit-discourse to the people of Antioch. And this not only to be marvelled at (saith he) that he forgiveth us our sins; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. tom. 6. pag. 608. lin. 10.  but that he neither discloseth them, nor layeth them open, or maketh them manifest, nor forceth us to come forth in open view to speak out our offences, but commandeth us to be answerable for them to him alone, and to him to make our confession. These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, several flowers, (and far more than these) are gathered from this spiritual garden of Saint chrysostom. The Church of Rome cannot well endure the breath and smell thereof. The Cardinal would limit his testimonies to public confession, which is the Theatre and stage so often mentioned, 
Loquitur de confessione publica, ex qua exprobratio sequi solebat. Bel. l. 2. de Poen. c. 15.  and so subject to obloquy, but not of clancular confession subject to no such inconvenience; surely chrysostom spoke of the confession then in use, which was performed after one way, and whether private or public, there's the doubt. Besides, if the Patriarch had excluded the public Theatre and not the private Closet of Confession, why did he repeat to God alone, to him only confess, and not to thy fellow servant? They aver under those words, To God alone, to be comprised the Ghostly Father also, who for the time is not so much Man as God's Deputy. Upon which ground they resolve, That if a Confessor be interrogated upon his Oath of a matter revealed in Confession, he may with a safe conscience deny it, 
Qui dam dicunt quòd potest dicere, se nihil scire ut homo, sed ut D●us. Sum. Angel. v. Confess. Potest dicere sine laesione conscientiae se nescire quod scit tantùm ut Deus. Aquin. supplem. 3ae part. Qu. 11. Art. 1.  because he did not hear the same as Man, but as God. A resolution very prejudicial to the Fundamental Laws of State, as in due place shall be showed. Others confess more ingeniously, That it was the doctrine of the Times, 
Sui temporis sententia fuit, in quo Nectarius confessionem sacram●ntalem abjecerat. Canus Relect. de poen. p. 964.  and of that Church wherein he lived, and that he was swayed and carried away with the same. The Friar might have enlarged himself, 
Gratian. de Poen. dist. 1. cap. ult. Quid.  for it was the opinion not of those times, but of all times in the Greek Church, and so continued till the times of Gratian. The Dean of Louvain makes him only to connive and wink at the miss and discontinuance of auricular confession, 
Fortè dici possit Chrysost. aliquantulùm connivere propter consuetudinem appositam quam per Nectarium praedecessorem suum int●oductam invenerat. R. Tapper. art. 5. p. 98.  by reason of a contrary custom introduced by his Predecessor within his Diocese. Whatsoever it was, this great Father and glory of Greece is sca●ce heard with patience amongst the Pontificians, yet it may be wondered, with what confidence himself and his fellows are produced by them, alleging them with like sincerity as they paint them at Rome, viz. with head and beard shaved, Mitred, Coped, 
Les ont fait pourtraire, & imprimere à Rome; avant la barb raze, estant Mitreé, & revestu des habits Pontisicaux, à la fashion de noz Prelatz Latines— Les Mitres & Crosses n'estoyent lors encores en usage. A. Thevet. vies des Hommes illustr. liure 1. c. 9  and armed with crosier-staff, after the Roman cut and fashion; whereas the long beard, and long robe were the usual ornaments of those Eastern Prelates, the former accoutrements of Mitre and Cross not invented nor frequented in their times.  
But what say the Fathers of the Western Church, since the same Sun that riseth in the East, setteth in the West, and casteth the same beams upon both the Climates. The solemn discipline of open Penance continued longer in the Latin Church than in the other, 
Ex exhomologesi sive poenitentiae. actu (nisi multùm fallimur) confessio secreta sumpsit originem. B. Rhenan.  and at length sat down also in private confession. I have acquainted you what Erasmus his opinion was, That the Confession of special sins before God was private only, and that only made to men was public, à vieu & sceu le tous, as the Frenchman speaks, exposed to the sight and light of all, and that the Church was acquainted with no other in Saint Hieroms days; sure no other was on foot in Tertullia's time, as a great Antiquary of his time Beatus Rhenanus affirmeth, That Tertullia's silence in speaking nothing of clancular confession is no wonder, 
Ne quis admiretur Tertullianum de clancularia ista admissorum confessione nihil locutum, quae (quantùm con●icimus) nata est ex ista exhomologesi per ultroneam hominum pietatem, ut occultorum peccatorum esset & exomologesis occulta. Praef. ad lib. de Poen.  which (as he conjectureth) was the daughter of public confession, conceived by the voluntary piety of some men, that thought to secret sins there belonged private Confession, and a concealed Penance, as notorious sins were punished with open repentance, and confession. Yet the duty may be of good use, though not of so great standing in God's Church; 
Quid mihi cum hominibus ut audiant confessiones meas; quasi ipsi sanaturi sunt omnes languores meos? Aug. Con. l. 10. c. 3.  as Paul was born out of due time, yet called to be an Apostle, whose fervent labour in the Ministry supplied that defect. As that Critic wondered not at Tertullia's silence, so may none wonder at St Augustine's words. What have I to do with men that they should hear my confessions, as though they could heal all my diseases? A place that Bellarmine hath said something to, though not much to his purpose. The Confession Saint Augustine speaketh of is not Sacramental confession (he may swear it) but a rehearsal of sins formerly committed, 
Confessio de qua loquitur Aug. non est confessio Sacramentalis, sed confessio peccatorum praeteritorum, & per baptismum dimissorum, ad eum sinem instituta, ut indè cognoscatur & laudetur Dei miscricordia. Lib. 2. de poens. c. 20.  and washed away by Baptism, acknowledged to this end, that the mercy of God towards him might be manifested. This is the scope of his whole discourse (I grant,) namely, a detection of his great sins, and of God's great mercy; yet he might relate how his sins met with mercy, 
Confessionis autem causam addidit, dicens, quia fecisti, Authorem scilicet universitatis Dominum esse confessus, nulli alii docens confitondum, quàm qui fecit Olivam fructiferam spei misericordi●t in seculum seculi. Hilar. in Psal. 51.  and so speak of Confession to God, as a mean for the obtaining thereof, and affirm that man had no more right to know his diseases than he had power to heal them. Such a conclusion hath Hilary upon Psalm L I. That David there teacheth us to confess our sins to no other than to the Author of this universe, the Lord who made him, and maketh the Olive fruitful with the mercy of hope for ever and ever.  
Such testimonies as these seem to import that confessions before God and before man are incompatible, as if thereby two Masters were served, and the one forsaken by adhering to the other; that confession peculiarly belongeth unto God, and is not to be given to any other. Truly such a Confession that is made to man without any subordination unto God, is derogatory both to God's glory, and our own safety: So to confess unto any besides, as to rely upon him, is not expiatory, but piaculous, and not a confession but a malediction. But to use confession before man, 1. as an help the better to enable us to confess unto God; 2. or to man as an instrument in the place, and hand of God, is not repugnant thereunto; 3. to confess to man wholly, and to leave out God; 4. or to imagine that unfeigned confession made before God is insufficient, without respect had unto the confession made to man, either in purpose, or performance, as the accomplishment thereof, is the Hagar that must not abide with the Free woman, 
Gal. 4.30.  but be cast out and her son, that is, such consequents as the Roman polemics draw from thence. It was a Calumniation fastened upon our Church, that it should teach Baptism without Confirmation to be imperfect, 
Conference at Hampton Court. pag. 10. ed. 1625.  or that at least Confirmation added no small matter to the strength and virtue thereof. Which Scandal the Godlike wisdom of his late Majesty was upon 
(a) Of LI. Archbishop of Cant. and Bishop of London.  sound information the sponge to wipe away; that it was neither a sacrament, nor a corroboration to a former Sacrament, but an examination with a Confirmation. The Confession had to man must not be thought to perfect that which is had to God; or to be a Sacrament, or a Confirmation of any Sacrament, by way of corroboration, but by way of examination only, where the sin confessed unto God is examined, and if upon due examination the confession made to God shall appear to be good, the same is ratified; if not, the party dismissed with better instructions to perfect the same. And like as the Parliament assembled in the first year of King James, made an Act for the confirmation of his Royal title, whereas in truth his title was as firm as God & nature could make it, thereby expressing rather their duty to embrace the same, than adding strength and vigour thereunto; of this kind is confession to man only. And as children baptised without Confirmation, or an eye thereunto, have their full Christendom, so hath a Penitent upon his Confession to God a full absolution. Yet as the Church received Confirmation from the Apostolic hands, and so still continues the same as a duty of singular use and benefit; the like must be thought of confession to man also, the expediency whereof shall in fit place be discussed. I shall conclude with that answer of Pinuphius an Egyptian Abbot in John Cassian; Who is it that cannot humbly say, I made my sin known unto thee, 
Qui est qui non poslit suppl citèr dicere, peccatum meum cognitum tibi feci, & injustitiam meam non operui, ut per hanc confessionem ctiam illud adjungere mereatur, & tu remisisti impietatem cordis mei? Quòd si verecundiâ retrahente revelare ea coram hominibus erubescis, illi quem latere non possunt, confiteri ea jugi supplicatione non desinas, ac dicere, Iniquitatem meam ego agnosco, & peccatum meum contra me est semper; tibi soli pectav●, & malum contra te feci. Qui & absque ullius verecundiae publicatione curare, & sine improperio peccata donare consucvit. Jo. Cassian. Collat. 20. cap. 8.  and mine iniquities have I not hid; that by this confession he may confidently adjoin, and thou forgavest me the iniquity of my heart? But if shamefulness do so draw thee back, that thou blushest to reveal them before men, cease not by continual supplication to confess them unto him from whom they cannot be hid, and to say, I know my iniquity, and my sin is against me always; to thee only have I sinned, and done evil before thee; whose custom is both to cure without the publishing of any shame, and to forgive sins without upbraiding. In this Abbot's opinion Confession to man was left free and adiaphorous, provided always, that confession to God be sincerely performed, to which I commend the case of all Penitents, and pass unto the next kind of confession made before man as following.   

CHAP. V.  
The Contents.  
Of Confession to Man. The Confession of sin under the Law before the Priest at the Altar, and the Sacrifice. Special enumeration of all sins not required of the Jews. The Law commandeth the acknowledgement of sin and restitution. Jobs friends confessed their errors unto him who sacrificed for them. David's confession unto Nathan. Rabbins affirming sins to be confessed unto the Fathers and Levites. The place in Saint James chap. 5. of mutual Confession explained and vindicated. Testimonies of the Fathers for Confession unto man. The opinion of the Schoolmen, that sin in case of necessity, and in way of consultation for a remedy, not in way of absolution for reconcilement, may be detected to a Layman: and of the Reformed Divines. That sins may be confessed to a believing Brother for advice, and to the Minister of the Gospel.  
I Have formerly treated of Exhomologesis as a wholesome discipline imposed for notorious sins, by which the Penitent did not so much make known his offences, (for they were too apparent and scandalous) as acknowledge the injury and wrong he had done to God, and his people, and there by the judgement, and punishment belonging in justice unto sin; and by such doleful postures to pacify God, and satisfy the Church scandalised by his fall. We are now to treat of such a Confession, which bringeth to light the works of darkness, whereby a sinner becomes his own accuser, having no other witnesses than God, and his own Conscience of his folly; opening the same not only unto God but to Man also: Our first disquisition must be to inquire whether sins were and may be confessed unto a Man, without entering into the manner of the Confession; whether it ought to be of all particular sins, together with the circumstances changing, or aggravating the property of each several offence, or without considering so much the nature of the man, his profession, calling, or sanctity, (for these respects will follow in their order.) But whether a sinner may confess his sins in general or specified unto any man without respect of persons; provided only that he be within the pale of the Church, and observe in his carriage the common rules of civility, and we shall find the practice hath been, (and that practice never controlled) in all times for man to have recourse to man also in confession.  
The first and most ancient example in this kind is Lamech; for Adam and Cain were called to an account, and convinced before they would come to any acknowledgement: but this man questioned by none, called upon by none, accused by none, but by the bird in his breast, 
Gen. 4.23.  his Conscience, cries out, Hear my voice, O ye wives of Lamech, harken unto my speech, for I have slain a man in my wounding, and a young man to my hurt. I must confess I held not this worthy of an instance, though it be the detection of a secret sin, because it was addressed unto women, unfit creatures to be acquainted with a man's Cabinet, and to look into the privy Chamber of his heart; and conceived of this passage to be as much for my purpose, as the fabulous conjectures of the Rabbins who the man was he slew, and the manner thereof, to the mind and meaning of Lamech; passed over it had been for me, had not chrysostom grounded upon the same so many, and those notable observations of Confession. 

1. As the power and torture of an indicting Conscience, not suffering the sinner to be at quiet, till his sin be brought to light.  
2. The good that comes to some by the examples of justice in others;   cain's punishment in denying his sin, serving as an inducement to Lamech to confess his: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysos●.  No man therefore constraining him, no man convincing him, he sets up a judgment-seat, calls upon his wives to be his judges, accuseth himself, confesseth the fact, and allots the punishment; wherein no dislike could be taken to the proceed, were it not for his mistake in the Judges.  
The next act of Confession was more solemn, and religious, made to the Priest before the Altar; for besides that general confession of the whole people, 
Nec publica tantùm confessio pro totius populi d●lictis fiebat in die expiationis— sed & p●●vata & particularis specialium quorundam peccatorum ab iis ageb●●●r, qui poenitentiam agentes, sibi Deum propitium reddere volebant. Beauxan. harm. tom. 1. pag. 134. col. 2.  poured out annually upon the day of expiation, there was a private and particular confession of some special sins in use amongst them, for which by repentance they sued unto God for mercy, saith a Sorbonist. The sinner that would be particular, repaired unto the Altar, and there presented the Priest with an offering, to make the atonement; for sins hid from the eyes of the assembly, and afterwards come to light, a young bullock, with imposition of hands from the elders was destined for a Sacrifice; the Ceremonies whereof are contained, Levit. 4. but for some sort of secret sins, which had not yet seen the light of fame, the sin-offering was appointed to be a lamb, or a kid, 
Levit. 5.6.  and the guilty person was to confess the sin, and the Priest to make the atonement. Josephus mentioneth the secret sin, and the sacrifice, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 3. c. 10.  which he saith was a Ram, but not the confession of the sin, as needless perhaps, because the offence was imprinted upon the Sacrifice as an Hieroglyphic thereof; of which see Levit. 5. for how could a particular offering appertaining to particular fins be laid upon the Altar by the guilty person, 
Qui potuit quispiam offerre oblationem pro peccato, qui se peccasse pal●m non fateretur?— eos qui peculiaritèr offerebant pro peccato, peculiariter quó●●▪ ejus peccati de quo agebatur, sese reos agnoscere necesse suit. Beza de Excom. contra Erastum.  without disclosing of his offence? did they not by that act pronounce themselves guilty of that sin, for which they brought the offering, and desired the atonement? That very act of the party peccant, viz. the presenting of the sacrifice was a real conviction. Scotus then fell short of the truth in affirming that under Moses law, 
In league Mosaica de peccatis occultis tantùm Deo fiebat confessio, de quibusdam tamen defectibus publicis & de non observantia legalium fiebat confessio— generalis confessio Sacerdotis erat quaedam dispositio ad miseri cordiam petendam pro populo, sicut erat ista, injustè egimus, peccavimus, etc. Scot l. 4. d. 17. q. unica.  sins done in secret were confessed to God alone, and that the confession to man was but of some public defects, and not observing of legal rites. And that the general Confession of the Priest served to dispose God to be merciful unto the people, like unto those supplications in the Church-Liturgy, We have sinned, we have done unjustly, etc. And Bellarmine hath overshot the truth in stretching this confession to a distinct, 
Illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectè verti possit distinctè, & expressè confitebuntur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praeceptum hoc intelligendum esse de confessione distincta, & in specie, ejus peccati, pro quo expiando sacrificandum erat. Bell. l. 3. de poen. c. 3. Sect. ad haec.  and specifique enumeration of each several sin; and though it be granted the Hebrew word to signify an express and distinct confession, it concludeth not his purpose; for a distinct confession is one thing, and a confession of all distinct sins another. The truth is, all the sins they thus Sacrificed for, were distinctly confessed, but not all the sins they committed were so sacrificed for, and to such kind of sins as were expiated by sacrifices doth the Cardinal himself limit this distinct confession. Aquinas alloweth not so much to Confession under the Law as a clear and evident expression of sin, but rather a confused intimation thereof,, reserving that distinct demonstration to the clearer times of the Gospel; for thus he saith, 
In lege naturae sufficiebat recognitio peccati interior apud Deum, sed in lege Mosaica oportebat aliquo signo exteriori peccatum protestari; sicut per oblationem hostiae pro peccato, ex quo & homini innotescere poterat eum peocasse; non autem oportebat ut speciale peccatum à se commissum manifestaret, aut peccati circumstantias, sicut in nova lege. Aq. Supplem. Qu. 6. art. 2.  In the law of Nature an inward recognition of sin unto God was enough, but under Moses law there was required a protestation of the sin in some outward signs, as by the offering of a Sacrifice for sin, whereby it might appear to man that he had sinned; but it was not requisite to make a special manifestation of the sin committed, or the circumstances thereof, as in the new law: As if to the Patriarches before the Law, Confession were then but in spicis, in the ears of Corn; to the Israelites under Moses law in farina, in the meal; and to Christians under the Gospel in pane, as the bread set upon the table; this be assured of, 
Levit. 17.21. Quia Sacordos non omaia peccata populi scicbat, sed in generali. Lyr. in Levit. 17.  that in Moses time it was not so narrowly sifted into as in ours; for Lyra giving some reasons, why the Confession of the people's sins unto God over the Sacrifice could not be particular, hath this amongst others; because the Priest was not acquainted with all the sins of the people but in a general manner.  
The next instance is a law grounded upon the VIII Commandment, against usurpers of that which is not theirs, enjoining confession of the wrong, and restitution. 
Numb. 5.7.  They shall confess their sin which they have done, and he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed. 
Materia rest●tutionis latissima quidem, sed valdè necessaria. Biell, l. 4. d. 15. Q. 2.  The point of restitution is indeed of great latitude, and great necessity, a doctrine too sour for the  of our times, and we can no more away with it then with Confession. Oh preposterous shame! we blush not to commit sin, but to confess; we blush not to do violence, but to restore; that speech of August●ne is grounded upon infallible truth, The sin is not remitted, 
Non dimittitur peccatum, nisi restituatur ablatum.  except what was detained be restored. If thou haft not a mind to augment the principal  as Zacheus did, yet add ⅕th thereunto as the Law enjoined, or at least the Principal, as reason willeth. 
Lexista loquitur in casu in quo aliquis poenitentià ducius, vul● sac●re satisfactionem proximo. Lyra. in loc.  This case of Confession is unto man as damnified together with God, and therefore he likewise this way is to be satisfied; the offender voluntarily detesting, and detecting the fact, tendering satisfaction, and desiring reconciliation. Here the Rhemists exceed the bounds of the Tridentine faith, in affirming, that a general Confession under the law sufficed not for purging sins, and that sinners were bound by a divine positive law, 
Rhemists A●●o● upon Num. 5. Tom. 1. pag. 333.  to confess expressly, and distinctly their sin which they had committed, whom I send to Cardinal Tolet, a man of more judgement than all their College, to be corrected, who ingeniously confesseth, that not so much as a purpose to confess was necessary in the old law: 
Propasitum consit●ndi non sait necessarium in v●teri lege. Toler. tract. de confess.  for my part I verily believe, the same divine law for confession that is in force under the Gospel, to have been a law for God's people at all times, and of like necessity to all penitents; and that the Priests after the order of Aaron, had power to make the atonemant, as well as those after the order of Melchisedec to grant the absolution; both in their several kinds being Ministers of Reconciliation, Christ the supreme head of either hierarchy, giving in proper person a period to the Levitical Priesthood, and investing his Ministers with their authority, which seems to be the greater, because it shines the clearer, and the more substantial, because the less ceremonious.  
The next, but precedent in time unto the former, is the submission of Jobs friends (and that by special command of God) unto him, with a direction from God likewise, that Job by sacrificing for them should pacify his incensed anger; for God held himself wronged through his servants side, and all this should they perform upon pain of his high displeasure: the words in the story are these, 
Job 42.7, 8, 9, 10.  And it was so, that after the Lord has spoken these words unto Job, The Lord said unto Eliphaz the Temanite, my wrath is kindled against thee, and against thy two friends, for ye have not spoken of me the thing that is right, as my servant Job hath. Therefore take unto you now seven bullocks, and seven rams, and go to my servant Job, and offer up for yourselves a  offering, and my servant Job shall pray for you, and him will I accept, lest I deal with you after your folly, in that ye have not spoken of me the thing that is right, as my servant Job hath. So Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite went and did according as the Lord commanded them; and the Lord also accepted Job, and the Lord turned the captivity of Job when he prayed for his friends. Where note, 

1. As God was offended and his servant Job, so the offence must be acknowledged to both, that both may be pacified.  
2. God retains his anger till the party wronged together with him be satisfied.  
3. God's wrath incensed against any for wronging his servants, will not be quenched but by his servants means and procurement; for his fury provoked by offending Job, must be appeased by Job reconciling. 
‛ Ite ad servum meum Job, & offeret holocaustum pro vobis; ita legit Greg. & vulg. lat. assavoir par le moin de Job,— tellement qu'il vous serve comme de Sacrificateur. Genev, not, in Bibl. Gallic.  They were to offer their sacrifices to Job, and Job to God for them; so the ancient Latin copies followed by Gregory read, Go unto my servant Job, and he shall offer an Holocaust for you, and those words him will I accept, and, the Lord accepted Job, import no less. 
Pro semetipso Poenitens tantò cititùs ex audiri meruit, quantò devotè pro ali●s int●rcessit. Greg. Mor. l. 35. c. 20.   
4. God heareth a man sooner in his own cause, that is solicitous on the behalf of others; as Job turned away his own captivity in praying for his friends. Thou wilt say, but where did Jobs friends confess their sins unto him? Canst not thou spell their Confessions in their Sacrifices? for what meant those Sacrifices and Jobs intercessions on their behalf, but for their sins? and how could he offer, and pray for he knew not what? they then confessed the trespass, presented unto him the trespass offering, and desired his intercessions that God would be reconciled for their offences.    
The next Precedent is David confessing his sin to Nathan, for albeit the Prophet gave him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and draught thereof in a Parable, and made David pass the sentence against himself in thesi, and brought it home to his Conscience by a special application, uncasing the Parable, and showing that He was the man; yet David's heart thus roused awoke, and he cried out, I have sinned against the Lord; 
2 Sam. 12.  and Nathan said unto David, the Lord hath also put away thy sin, thou shalt not die. There was no tergiversation, no apology, no accusing of the instruments, but the King wholly took the sin upon himself. Thus did not Saul in the case of Agag and Amalek; the charge he had from God was the utter subversion of that Prince, and State; contrariwise the victory gained, he spareth the King, and maketh a prey of the richest and fattest spoils; and being reprehended by Samuel, spread a religious cloak over his transgression, as if that prey had been reserved for a sacrifice; and being further charged by Samuel for disobedience, he conveys the fact away from himself to the people, I have obeyed the voice of the Lord, and gone the way the Lord sent me, but the people, etc. If any deviation it was in them, they were out of the way, and would needs spare the best of the cattle to pleasure God with a Sacrifice. Proud heart, that all this while would take no notice of his sin, till he heard his doom, deprivation from his Crown and dignity. Then Saul said unto Samuel, I have sinned; 
1 Sam. 15.  but Samuel said not unto Saul, as Nathan unto David, The Lord hath also put away thy sin. saul's was a confession upon the rack, but David had no sooner a sense of sin, but he opens it in humble confession; The wound no sooner perceived than he hastened for a Medicine, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 243.  than he fled to the Physician, saying, I have sinned, and forthwith is healed. The Lord also hath put away thy sin. Grave is the wise man's advice, Be not ashamed to confess thy sins, and force not the course of the river; 
Ecclesiasticus 4.26.  That is, turn not the stream or course thereof backward by denial, or on the one side by excusing; but be thine own accuser to obtain a pardon.  
Confession then of sin, and that unto man, amongst the people of the Jews, is extant upon Sacred records, practised before the law, commanded by the law, portraited in their Sacrifices, and performed by the Man after Gods own heart, and hath continued among that dispersed Nation even till our times, if Thomas Walden and Antoninus may be credited; the one learned so much from the relation of the Jews themselves at his being in Austria, and the other affirmeth, that the learneder sort are wont to confess all their sins to a Levite, 
Solent doctiores Judaei ante mortem confiteri omnia peccata Levitae alicui, si quem fortè nacti fuerint. Ant. part. 3. tit. 14. c. 6. Sect. 1. Habent Sacerdotes (Cuthaei) ex posteritate Aharon Sacerdotis in pace quiescentis, qui cum nullis alits connubia jungunt, nisi aut familiae suae foeminis aut viris, ut genus impermixtum conservent. Benjam. Itiner. pag. 39, 40.  a little before their death, if he may be had; and I think so too when they chance upon a Levite of the full blood, which to preserve without mixture, the Jews after the destruction of the Temple were not so careful as the Samaritans, who boast their Priests to be not only of the tribe of Levi, but family of Aaron, and therefore call them Aharonitae. Some testimonies of the Rabbins which I find in Petrus Galatinus may not be neglected. In a Treatise called B●rashith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a lesser exposition upon the book of Genesis, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 49.8.  and upon those words, Judah thy Brethren shall praise, or confess thee; being an elegant allusion of old Jacob to his name derived from confession; it is thus written, This is that Confession which is spoken of by the holy Ghost in the hands of Job, 
Illa est confessio de qua dictum est à Spiritu Sancto per manus Job, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 15. hoc est, quia Sapientes sunt, confitentur, & indicant, & non abscondunt à Patribus suis, peccata s●. sua. De quibus dictum est hoc? de justis, qui vincunt, & subjugant fomitem, seu sensualitatem suam, & confitentur actus suos Patribus suis; omnis enim qui confitetur actus suos, dignus est seculo futuro, sicut dictum est, Psal. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et ità invenies in Juda in hora qua pervenit ad eum factum Tamar, confessus est, quema●medum dictum est, Gen. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moxigitur vicit sensualitatem vel affectum suum, & confessus est.  Such as are wise confess or show forth, & hid not from their fathers; that is, their sins. Of whom is this spoken? of the just, who subdue their lust and sensuality, and confess their do to their Fathers, for he that confesseth his acts is worthy of the world to come, at it is said in Psal. 50.23. He that offereth confession honoureth me, and he that ordereth his way, to him will I show the salvation of God. Accordingly you find in Juda, that at what time his dealing was perceived by him with Thamar, he confessed it, Gen. 38. Acknowledge thy Creator, and be not ashamed of flesh and blood; that is, of man; presently he overcame his sensuality and affections, and confessed. And again in the same place. God holy and blessed curseth every one that doth not confess his deeds; 
Omais qui non confitetur op●●a sua, Deus sanctus & benedictus maledicit; sic enim invenimus in Cain, qui negavit & dixit, Gen. c. 4. Nunquid Custos fratris mei Ego sum? maledictus ergo sit, sicut dictum est ibidem, Et nunc maledictus es tu.  for so we find in Cain, who denied, and said, Am I my Brother's keeper? therefore he was accursed, as it is there said; Now then cursed art thou. Such another testimony is extant in the Hierosolymitan Sanbedrim, in the chapter that beginneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, The judgement is defined; 
Omnis confitens habet partem in seculo futuro; sic enim in Achan reperimus, quod dixit ei Ichoshuah, Fili mi, Da obsecro, honorem Domino Deo Israel, & da confessionem, & indica mihi quaeso quid feceris; ne celes à me: & ait, Verè ego peccavi Domino Deo Israel, & ita hoc sicut hoc feci. Et undè habetur quòd remissum fuit ei peccatum? ex co quod dictum ●st ibidem Jehosuae sc. cap. 7. & ait Jehosuas, Sicut turbasti nos, turbat te Dominus in die isto: in die isto (inquit) tu turbatus eris, sed non ●ris turbatus in fu●u●o.  where it is thus written; All such as confess have their share in the world to come; for so we find in Achan, how Jehosuas said unto him, My son, give glory unto the Lord God of Israel, and make thy Confession, and show unto me what thou hast done. And conceal it not from me; and Achan answered, and said unto Jehosuas, Of a truth I have sinned before the Lord God of Israel, and have done thus and thus. But from whence doth it appear that his sin was forgiven? from that it is said in the same place, viz Josh. 7. And Jehosua said, As thou hast troubled us, the Lord trouble thee in that day: In that day (saith he) thou are troubled, but thou shalt not be troubled in the days to come. And that this confession was made distinctly, is evident by what is recorded in the book entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, of Days, and in the Chap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc. the day of propitiation; Rabbi Hunna said, 
Dixit Rabbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hunna, Omnis qui transgressione transgressius est, necesse est ut singulatim exprimat peccatum. Pet. Galatin. de arcan. Cath. verit. l. 10. c. 3.  Every one that in offending hath offended, necessarily he must express the offence in a special manner. By these Masters of the Synagogue, it may easily be guessed how confession was ordered, and practised by their Disciples and Proselytes.  
In the New Testament the only pertinent place to prove Confession unto man not circumstantiated with any office, quality, etc. is in the Epistle of Saint James, Confess your faults one to another, 
James 5.17.  and pray one for another that ye may be healed: where the disease is sin, the remedy confession and prayer; the Physicians and Patients subalternal, one another; the end curation, that ye may be healed; wherein mutual prayer is enjoined, and mutual confession; and as the precept is one to pray for another, so is it also one to confess to another; and as not only the order of Priests may pray for others, but other orders of the faithful for them, and others also; so sin may be detected to men of another rank than Priests only: to Priests I grant principally, but not solely: and little advantageth Rome's clancular confession, where the Laity and Clergy hold no correspondency, 
Il ne fait rien pour ceste confession à l'oreille d'un Prestre, car icy l' Apostre recommande une confession mutuelle, qui ne se fait in cette practic. D. Buchan. l'histoire de la Conscience. p. 173.  they confessing to Priests only, and not Priests to People; whereas the Apostle by saying, Confess one to another, prescribeth confession no more to be made to the Priest than to another man, 
Dicendo Confitemini alterutrum non magìs dicit, confessionem faciendam esse Sacerdoti, quàm alii; subdit enim, Orate prose invicem. Scot l. 4. d. 17. Q. unic.  (saith Scotus.) So that without forcing or racking of the words, the sense will fall out to be this; Confess your sins one to another, that being conscious of one another's diseases, you may the better frame your request on one another's behalf for your recovery. Confession of faults serving here for an instruction unto prayer, which one 
(a) Alterutrum, i. aequalibus. Gloss. interlin,  Member of the Church maketh for another. Then if none can receive Confession of sins but a Priest, none but a Priest can pray for another. 
Mutuam confessionem & mutuam orationem simul injungit; si solis sacrificulis confitendum, ergo & pro illis solis orandum. Calvin. Instit. lib. 3. c. 4. Sect. 6.  But if a Lay-Christian may pray for another, yea, for a Priest also; then may confession be made to a Lay-Christian, 
Reciprocâ relatione isti pro scinvicem tenentur orare. Hug. Card. in loc. ergo, ad se invicem reciproce tenentur confiteri.  yea from a Priest also. Again, if Priests be the only men to whom confession in this place is addressed, than Priests only pray one for another; for if none can confess one another but Priest and Priest, they are the Men than that can only pray one for another: furthermore, the Confession Saint James speaketh of, passeth to and fro, from one to another; now if none may hear confession but a Priest, 
Hic exigitur reciproca Confessio-atqui hoc soli sacrifici sibi vendicant, ergò ad eos solos ableganda est confessio. Calvin. in Jac. cap. 5.  none may make confession but a Priest, for with the Apostle, those only must make confession that may receive confession, and they only confess that may be confessed unto. This discourse is grounded upon the mutual and reciprocal injunction of Confession, and intercession, on the behalf of others, as duties of equal latitude and extent; The Reason standeth thus;  

Bar. All such as may make supplications for others, may receive the confessions of others.  
Ba. But all Christians may make their supplications for others.  
Ra. Therefore all Christians may receive the confessions of others. 
Sentit de quotidianis offensis Christianorum inter ipsos, quot continuò vult reconciliari; alioqui, si de confession sensisset, quam dicimus partem Sacramenti poenitentiae, non addi disset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. vobis invicem, sed saccrdotibus. Erasm. annot. in Jac. 5. pag. 744.    
There are that limit the Apostle to speak only of that Confession which tendeth to Brotherly reconciliation, whereby the offender humbly submits, ingeniously acknowledgeth, and thereby deprecateth the offence, and pacifieth the party offended; as if he should have said, the faults you commit one to another confess one to another, and be reconciled; for had he meant Sacramental confession, he would rather have said, confess to the Priests than one to another. This note of Erasmus had been worth the noting, if the words following, and pray one for another, did not follow, which argue the fellow-servant not to be the party grieved, but the Lord, to whom he is to intercede on his fellows behalf, q.d. Confess one to another the sins committed against God, and pray one for another to God for them. Others understand by sins, the sins against God, by the Confessors, not Priests alone, 
Haec omnia intelliguntur de Confession, secundùm quod ipsa est praeceptum, & sicut praecepta quoad confessionem mortalium, consilium verò quoad confessionem venialium. Hug. Card. Expos. in. Jac. cap. 5.  but others also in some cases, and the confession as a duty to be performed by way of 

1. Precept, and of  
2. Counsel.   If mortal sins be the subject, than the Confessor is to be a Priest, and the confession necessary, and under command; but if the sins be venial, the Confessor may be a Layman, and the Confession free, and under counsel only. This later confession than being an Evangelical counsel, belongeth only to such perfect men as Monks and Friars, and then a Lay brother may serve at a turn to receive the Confessions of a Cloister, which rather than those religious cloisterers will admit, this cardinal exposition shall be turned off the hinges. But it will be said, a Priest may take notice of such Atoms, and Peccadillo's too, if his leisure serve him, or if not, may make them over to one of the Laity, as not worthy of his ears. I see now a mystery and method observed in reserved cases; moats and lesser sins are reserved for a Lay-audience, sins of a middle magnitude, for Priests ears, but beams, foul and heinous offences, for the Penitentiaries themselves at Rome. And truly I think Saint James was as, well acquainted with venial sins as with Evangelical counsels, and with reserved cases as much-as with reserved confessions. So as touching this interpretation, all that I have to say is, to put my Reader in mind, that this Scripture is from an Apostle, and this gloss from a Cardinal: But he and I both must take notice of what Bede saith, because he was our worshipful Countryman, who willeth, that daily and trivial fanlts, like should confess to like, one to another, of the same rank; 
In hac sententia debet esse illa discretio, ut quotidiana l●viaque peccata invicem coaequalibus confiteamur, eorúmque quotidianâ credamus oratione salvari. Porrò, gravioris leprae immundi●i●m juxta l●gem Sac●rdoti pandamus, atque ad ejus arbitrium, qualiter, & quanto tempore jusscrit, purificari curemus. Bed. Com. in Jac. 5.  and believe to be helped by their d●ily prayers, whereas the uncleanness of a fouler leprosy, we should according to the law, unfold unto the Priest; and as he shall determine, to endeavour our purification after such manner and time as he shall appoint.  
But the Cardinal fixeth upon these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one for another, and one to another; and contendeth, that they are to be understood as the consequence of the words of the Scripture (or rather of his impertinent glosses) shall require; 
Voces ill●e ALTERUTRUM, & INVICEM accipiendae sunt, prout exigit consaqu●ntia verborum Scripturae divinae—. Confitemini homines hominibus, qui absolution● indigetis, illis qui potestatem habent absolvendi. Bellar. lib. 3. de Poen. c. 4. Sect. Sed haec.  insomuch that confess one to another is nothing else; but you men that need absolution, to such men that have the power of absolving. A very discreet Comment, and which will settle the practice of his Church throughout, in the point of Penance, thus: Confess you that have committed lesser sins, and have less money to pay fees, to your Sir john's at home; but you whose sins are riper, and purses fuller to commute, unto the Bishop, and purchase absolution from his Consistory. But you whose sins are of a deeper grain, and yourselves of vaster possessions, gang ye on pilgrimage to Rome, as a dainty reserved for his Holiness; and remember to carry something with you besides your Pilgrims-staff and habit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 4.9.  for fear you prove unworthy of Papal absolution. All these glosses are warranted by that liberty of interpretation the Cardinal hath here taken to himself; which to maintain he would feign paraphrase with a place in P●ter, viz. Use hospitality one to another without grudging, that is, 
Eos qui tecto indigeat, hospitio recipiendos esse ab his qui domum habent, imperitos à Doctis instruendos, agrotos à Medicis cucandos.— sia qui peccatorum vinculis constricti tenentur, ad eos acced●re deb●nt quibus dictum est. Quaecunque solve it is, etc. id. ib.  not all to use hospitality promiscuously, but those that are able to those that are in want; so instruct one another, that is, the Doctor the unlearned; so heal one another, that is, the Physician the sick; so confess you that are held with the bonds of sin, to such to whom it was said, Whose sins soever you shall lose; etc. Thus the Jesuit, but sophistically, for the former instances are distributiones accommodae, wherein every one is to do good according to his power, & the gift that he hath received; viz. those to be given to hospitality, that are enabled with means; those to instruct, that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taught of God; and those to heal, that have the skill. Now where God gives the gift, he requires the duty annexed; and of such as receive the grace, the goodwork: for example, the hope of the Resurrection is common to every believer, and upon a dead friend, a sure comfort for a sad loss; wherefore comfort ye one another with these words, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Thes. 4. ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joan. 13.34.  a duty belonging to all Christians, because all of them had the like means, and assurance of Consolation; so, This is my commandment, that ye love one another; all Christians than are tied to reciprocal love, because the precept bindeth all; and so in this present place, To pray one for another is an universal duty of all Christians; and that one Christian may the better pray for another, the Apostles advice is to confess the sins which lie heavy upon the Conscience to another Christian, to enable, and instruct him the better to procure of God by prayer that which thou seekest, ease, and refreshment; as every Christian therefore hath (or should have) the gift to pray for another, so hath he the capacity to receive the confession of another. This I say truly understood pro distributione accommoda will bring to light the Jesuits sophistry, and show how vain his instance was to uphold his fancy. Bishop Fisher, a Cardinal as well as he (although his head went off before his hat went on) but of greater conscience in handling of Scriptures, contradicteth not the former sense of confession to a Lay-brother, 
Quòd si quispiam contendat sensisse Jacobum, quod frater fratri cuivis debeat confiteri, nihil moror; si tamen hoc mihi donaverit, quod alteri cuiquam omninò quàm Deo sit confitendum. Roffens. contr. Luther. art. 8. pag. 139.  and is contented to approve thereof; so it may be granted him from thence, (and he hath a hard heart that will not) that confession may be made to another besides God only. And this all the Conclusion according to Lyra, that from hence may be deducted, how, 
Ex quo pater, quod confessio deb●t fieri non solùm Deo sed homini. Lyra. in Jac. 5.  it is manifest that confession ought to be make not to God only, but to man also; and to that end I produced it.  
In the next place such testimonies of the Fathers shall be alleged, which speak confession to be made unto others, over and above that which the Penitent maketh unto God. Origen expounding those words, A sword shall pass through thy heart, that the thoughts of many may be revealed; writeth thus; There were in men evil thoughts, which to this end are revealed, 
Cogitationes erant malae in hominibus, quae propterea revelatae sunt, ut pro●atae in medium perderentur, & interfectae, atque emortuae, esse desinerent, & occideret eas ille, qui pro nobis mortuus est; quamdiu enim absconditae erant cogitationes, nec prolatae in medium, impossibile erat eas penitùs interfici. Undè & nos, si peccaverimus, debemus dicere, Peccatum meum notum fecitibi, & iniquitatem meam non abscondi. Dixi, annuntiabo iniquit●tem contra me Domino; si enim haec fecerimus, & revelaverimus peccata nostra non solùm Deo, sed & his qui possunt mederi vulneribus nostris atquae peccatis, delebuntur peccata nostra ab eo qui ait, Ecce delebo ut nubem iniquitates tuas, & sicut caliginem peccata tua. Origen. tom. 6. hom. 17. in Luc. pag. 145.  that being published they may be lost, and be as if they had not been; and being dead cease to have been; and that He might kill them, who for us was killed; for so long as our thoughts are hid, and not brought forth, it was impossible they should utterly be cut off; therefore we also that have sinned, aught to say, My sin have I made known unto thee, and my iniquity have I not hid. I said I will confess my sins against myself unto the lord Now if we would do so, and reveal our sins not only unto God, but unto those also that are able to heal our wounds, and our effences, our sins shall be blotted out by him who saith, Behold I blot out as a cloud thy sins, and thy iniquity as darkness. Where is express-mention of Confession unto others besides God, which may heal us as his instruments, and servants; and it must not be denied, that his Priests are professed Physicians of this Cure; yet as we see bodily diseases oftentimes healed by such as make no profession thereof, so it may far with the soul-Physician also, the medicine especially coming from heaven. Nor can a Lay-Physician be void of power to heal, although he hath none to absolve; for God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many times conferreth safety immediately from himself, and so much those words, Our sins shall be blotted out by him who saith, etc. seem to intimate, Cyprian in his Epistles writeth thus; 
Cùm in minoribus peccatis agant peccatores paenitentiam justo tempore, & secundum disciplinae ordinem, ad exomologesin veniant, & permanûs impositionem Episcopi, aut Cleri, jus communicationis accipiant. Cypr. l. 3. Epist. 14.  For lesser offences let sinners take their penance in a just season, and according to the order of the Discipline, let them be admitted to public confession, and by the imposition of the Bishop's hands, 
Nam cùm in minoribus delictis quae non in D●um committuntur, poenitentia agatur justo tempore, & exhomologesis fiat, inspectâ cjus vitâ qui poenitentiam; nec ad communicationem quis venire possit, nisi priùs illi ab Episcopo, & Clero manus fuit imposita. id.  and of the Clergy, restored to the communion. Again, and much to the same purpose; for sleighty offences, and those not [directly] committed against God, public confession may be performed; his life being looked into which is to undergo the penance; neither may he be admitted to communicate without imposition of hands from the Bishop, and the Clergy. From these passages B. Rhenanus collecteth, that secret confession (besides the discipline thereof in public) for secret sins, 
Liquet ex citatis Cypriani locis, occultorum scelerum exhomologesin fuisse secrelam, & sacerdotem pro modo delicti jejunium, & elecmosynas confitenti injungere. B. Rhen. annot. ad Terr. lib. de poenit.  together with a prescript injunction from the Priest, of fasting, or giving alms in the penitent, (as the nature of his sin required) to have been on foot in Cyprians time. In the zealous age of that blessed Martyr, wherein it was hard to say, whether desire of doing well, or shame for doing evil was greater, many sinners and lapsed Christians put to public penance, received such peace of Conscience upon the performance thereof, 
Salutarem medelam parvis licèt, & modicis vulneribus requirunt. Cypr.  and their reconciliation from the Bishop, that others also voluntarily came in, and for offences of lesser nature submitted themselves to the same discipline. In process of time the resort became so frequent, and the offence so small, it was thought fit left by often penance, the discipline of open penance might melt, and grow into contempt, to appoint a fit person, (a Clergyman I believe) who was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that could keep counsel and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of much experience, to distinguish betwixt lepry and lepry, and to give counsel also, to receive confessions, & inspectâ ejus vitâ qui agit poenitentiam, and sift into his life that would do penance; and meeting with such sins as he thought merited public penance, to present the sinner to the Bishop and Clergy, to be admitted to Exomologesis; so private Confession was used in Saint Cyprians days, as a preparative, and manuduction to the public; and occasioned upon the tender consciences of those, whose faith was stronger, and fear better, whose hearts stood in much awe of God, 
Audis non fuisse vel praeceptum, necessarium, vel consuetudinem universalem; dicit enim (Cyprian.) fuisse exempla quorundam, qui fide majore, & timore meliore erant; non igitur omnes hoc secerunt, nec damnati fuerunt illi, qui soli Deo talia confessi sunt. Chemnit. exam. part. 2. pag. 191.  and whose Consciences awaked upon the least shock of sin; much different both in the manner, and end, from that rack of Conscience, rather than relief, popish shrift, as in due place shall appear.  
Saint Basil in answer to that demand, whether it were behooveful (laying shame aside) to confess our evil actions to all men, or to some, and what conditions those some should be of; answereth thus; The Confession of sins keeps the same course as the laying open of bodily diseases. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 528.  Now men do not lay open corporal diseases to every one they meet with, but to persons skilful in the art of healing; so confession of sins ought to be made unto such as are able to cure them; according as it is written, You that are strong bear the infirmities of the weak; that is, take them away by your careful endeavour. Where care and diligence is equally required in choosing the Physician, and in curing of the Patient. I dare not peremptorily say the Physician is ever to be a Priest, and confine this election to that order; yet it is a duty more expressly required at the bands of that Hierarchy, whose profession is the art of binding up of wounded Consciences, and their School a sanctuary for a troubled soul: but of this I am sure, Saint Basils' pleasure was, that the wounds and diseases of the soul should be showed forth to sub-celestial Physicians: and as B. Rhenanus further allegeth him; Confession is a noble kind of Medicine, 
Medicina una nobilis confessio fuerit, ac proximis eam pal●m facere, ut per communem corum orationem vitia faciliùs curentur. Basil. apud B. Rhen. prefat. ad Tert. de Poen.  opening to our nearest, and dearest acquaintance, that our sins by their common prayers may be more easily healed.  
Saint Hierom upon Ecclesiastes writeth thus; If that serpent the Devil shall have bit any one secretly, 
Si quem Serpens Diabolus occultè momorderit, & nullo conscio peccati veneno insecerit, si tacu●rit qui percussus est, & non egerit poenitentiam, nec vulnus suum fratri, & Magistro voluit consiteri, Magister qui habet linguam ad curandum, facilè ei prodesse non poterit; si enim erubescat aegrotus vulnus Medico confiteri, quod ignorant medicina non curate. Hieron. in cap. 10. Eccles. tom. 7. pag. 43.  and shall have infected him with the poison of sin, no man besides himself acquainted therewith: If he that is so stricken shall keep silence, and show no repentance, nor have a will to confess his sin to his Brother, and Master, the Master that hath a tongue to cure him cannot easily avail him any thing; for if the sick man be ashamed to lay open his would to the Physician, the Physic cannot cure what it knoweth not. Hitherto Hierom. This Physician of all likelihood should be a Priest, because he is called Magister; for by that title, and of Father, ancient times reverenced their Pastors; however the adjunct Frater, showeth the Physician was not God but man, to whom the wounded Spirit must be opened.  
Saint Augustine upon the Psalm 66. saith thus: Be sad before thou dost confess, after confession rejoice, 
Tristis esto antequam consitearis, confessus exulta, jam sanaberis. Non confitentis conscientia saniem collegerat, apostema tumuerat, cruciabat te, requiescere non sinebat; adhibet Medicus fomenta verborum, & aliquando secat, adhibet medicinale serrum in correptione tribulationis; tu agnosce Medici manum, confitere, exeat in confession, & defluat omnis sanies; jam exulta, jam laetare, quod reliquum est facilè sanabitur. Aug. sup. Psal. 66.  for withal thou shalt be healed. Such a man's Conscience that doth not confess gathereth corruption, the apostem is swollen, it torments thee, it suffereth thee not to be at quiet; the Physician applieth fomentations of words, and sometimes lanceth it with the knife of tribulation; do thou acknowledge the Physicians hand, confess, let out the corruption in confession that it may flow from thee; rejoice now and be glad, What remaineth Will easily be cured. Whether the Lord or the servant be the Physician I resolve not, let the place be consulted withal.  
Saint chrysostom writing upon the conference betwixt Christ and the woman of Samaria, related John 4. hath these words: Let us imitate this woman, & in confessing of our sins let us not be ashamed of man; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Joan. hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 694. Tom. 2.  let us rather (as becomes us) fear God, who seethe whatsoever is done for the present, & for the time to come; will punish whatsoever is not for the present repent of. Our actions are to the contrary; we fear not him that shall come to judge; but such as can hurt us little or nothing, we quake and tremble at, as ashamed of them, but in the very thing we so much feared, therewithal shall we be punished; for the man that is moved only to be ashamed before men, and is no whit ashamed to do evil in the sight of the allseeing God, neither will repent here, nor be converted; in that day shall be openly disgraced, and made known not only before two or three, but before the whole world. It is evident▪ that this, Patriarch treateth of that confession made before them, of whom carnal men are ashamed, that is, of men not of God; for such the Father blameth that blush not to do evil before God, but to confess it before man; and affirmeth how they shall be punished even in that they so much dreaded, discredit, and disrepute with men; for the day will come when they, and their actions shall be spread abroad before the face of the whole world, & thereupon he groundeth this exhortation: Now I beseech you, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ib. lin. 18.  that although no man seethe what we do, every man to enter into his own conscience, and to make reason the judge thereof, and to open the sins he hath committed, and if he would not they should come to publication at that dreadful day, let him procure his wounds forthwith to be healed, and the medicine of repentance to be applied. It is apparent that confession before man (which with sensual men implieth shame and dishonour, as drawing their works out of darkness into light) is there meant, and not secret confession unto God, whereof they little pass; it being their disposition to be more in awe of being ashamed before Israel and this Sun, than before the God of Israel.  
Pacianus hath left behind him thus; I beseech you, 
Ergo vos fratres etiam pro periculo meo per illum Dominum, quem occulta non fallunt, desinite vulneratam tegere conscientiam: Prudentes aegri medicum non verentur, ne in occultis quidem partibus, etiam secaturos, etiam perusturos. Pacian. in peraen. ad Poen.  Brethren, upon my peril, by that God whom no secrets deceive, that you desist from covering a wounded conscience; sick men that have understanding fear not the Physicians, though they be wounded in their secret parts; 
Nunc ad eos sermo sit, qui benè, ac sapientèr vulnera sua poenitentiae nomine confitentes, nec quid sit poenitentia, nec quae vulnerum medicina noverunt; similesque sunt illis, qui plagas quidem aperiunt, ac tumores, medicisque etiam assidentibus confitentur; sed admoniti, quae imponenda sunt negligunt, & quae biben●●a fastidiunt. ib.  and they lance and sear there: and rebuking those that confess their sins, and take no course to forsake them, he saith, Let us now speak of such who well and wisely under the title of being penitent, confess their wounds, but little know what repentance meaneth, or any medicine for their wounds; and are like to such which open their grief, and swelling, and confess them before Physicians met together, but being admonished what things to apply, and what to drink, neglect the use of such prescribed receipts.  
Saint Bernard, a Father also, though born out of due time, saith thus; What shall I speak of Bethphage, a village of Priests, 
Quid de Bethphage dicam viculo Sacerdotum, ubi & confessionis Sacramentum, & Sacerdotalis Ministerii mysterium continetur?— Scriptum est, Propè est verbum in ore tuo, & in cord tuo, non in altero tautùm, sed simul in utroque verbum habere memineris; & quidem verbum in cord peccatoris operatur salutiferam contritionem, verbum verò in ore tuo noxiam tollit confusionem, nè impediat necessariam confessionem. Bern. Serm. ad Milites Templi. cap. 12.  where the Sacrament of Confession, and the mystery of Priestly Ministry is contained,— as it is written, The word is near thee, in thy mouth, and in thy heart, Deut. 32. and remember thou to have the word not in one of those places, but in both; for the word in the heart of a sinner worketh saving contrition, and the word in the mouth takes away all prejudicial confusion, that it may be no hindrance to necessary confession. At which Testimony startle not, that Confession is called a Sacrament; that is, not in a proper signification, but as he calls the Ministry a Mystery, and considering the age this good man lived, marvel not to find in him a little touch of the times; great is his praise to have been so little defiled.  
Concerning the School-Divines, they are absolute for confession to be made unto man, that make it a matter necessary to salvation to confess our sins either actually or promissorily unto a Priest; All that may be doubted is, whether they grant that sins are of a Lay-cognizance or no, that is, whether they may be confessed to any man except a Priest. Their Master shall be the Mouth to speak for all, who proposeth this Question; Whether it may be sufficient to confess unto a Layman? and answereth, 
An sufficiat cons●teri L●ico?— Sacerdotis examen requirendum est sludiosè,— si tamen defuerit Sacerdos, proximo vel socio est facienda confessio; si ille cui consit●bitur, potestatem non halen solvendi, fit tamen dignus veniae Sacerdotis desiderto. Lomb. lib. 4. d. 17.  that all diligent enquiry must be made for a Priest,— but in case a Priest cannot be had, let confession be made to a neighbour, or companion; and tells us, that it will not be labour lost, for albeit such a Confessor be not endowed with power to absolve, yet the penitent becomes worthy of pardon for the desire he had to confess unto a Priest.  
Bonaventure allows of confession to a Lay man, but with this distinction: If (saith he) Confession be considered as a virtuous act, 
De Confession possumus loqui dupliciter; u●o modo prout est opus v●●tutis direclè repugnans hypocrisi, in quo quis seipsum accusat, ne alius sit quam appareat, v●l mala su●● aper●● ad investig and am curationem; & hoc modo confessio potest fieri cuilibet ●●am L●ico, qui potest ad●uvare etitam instruendo, vel orando, & de quo homo potest erubescere, & humlia●●, & ille exemplo hu●il●tatis m●li●● tri, non peccatorum cognition depravate: alto modo prout con●essio est opus Sacramentale, & p●out o●d●●●tur ad reconciliationem, etc. Bon. l. 4. l. 17.  opposite to hypocrisy, wherein the party accuseth himself, that he may appear no otherwise than he is indeed; or else laying open his sins to find the means to heal them; in this sense confession may be made to any Layman, who may give help by his instructions, and prayers; and of which may arise shame, and humiliation, and he that takes the confession may himself thereby be amended, but as it is a Sacramental act, and relateth to reconciliation, so to the Priest only, etc. Wherein we see that confession to a Lay-brother is approved; and the good that comes thereby expressed: As first, the avoiding of hypocrisy, whereby a man blazoneth himself, and his infirmities, that he may not be better esteemed than he may deserve; by holding out unto the world good parts, and by keeping in the bad: Pride lieth at the door, and worldly estimation knocks to open it, and let in that Devils-darling; but it must be thought to proceed from humility, when any shall be  with the Apostle, to glory in his infirmities. The second Reason is for advice and Spiritual counsel, which ofttimes may be as sound from the lips of a Lay-brother as one of the Clergy. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Naaman received the first direction for the curing of his Leprosy from a Captive maid; even a little chance may cast in light, and from men that make no profession thereof may issue words of wisdom. And the third is to be the better relieved by other men's prayers, and intercessions; for when others are acquainted with our need, they can the better frame their petitions for our relief: and the last reason may be a good example of humility; that thy Brother into whose bosom thou hast poured out thy weakness, seeing that low estimation thou bearest of thyself, far from the opinion and practice of most men (who pass their days with full sails, and little ballast in their ship) prising more the show, than the reality of virtue; they (I say) may be moved also by thy example to the like humble carriage, and demeanour; such flowers as these are gathered ofttimes in a Lay-confession.  
And of what power and virtue Confession to a Layman is, give ear unto the ensuing story. A Priest there was somewhat too familiar with a Gentleman's wife of his parish, 
Cujus uxorem Sacerdos per adulterium maculavit.  (and as report then went, such kind of deal were familiar with them) whereof the husband had some jealousy; it fortuned that at the next village there was a Demoniac that used to upbraid such as came unto him, by ripping up all such sins as lay behind unconfessed; marry, over confessed sins he had no power of discovery. The Gentleman to make a trial, entreated the Priest to accompany him thither. The Priest could not refuse him, but smelling his intent, pretended some natural necessity of bending in the stable, where chancing upon a servant of the Gentleman's, he cast himself down at his feet, 
Rogo ut propter Dominum confessionem audias.  and desires him to hear his confession; which made, he desired his penance forthwith. The servant (this being none of his trade) bade him take such penance as himself was wont to prescribe unto his fellow Priest in the like case, 
Quantum alteri Sacerdoti pro tali crimine injungeretis, hoc sit satisfactio vestra.  and so dismissed him to his Master; along they went to him that was troubled with the unclean spirit, where the Gentleman began to inquire, Know you any thing by me, or by this Sir Domine here? pointing to the Priest; who answered in the vulgar tongue, I know nothing by him; but in I atin gave the Priest an Item, which none there but himself understood, in stabulo justificatus est, 
N●c tamen tacere licuit, ut virtutem confessionis Sacerdoti ostende●●t. Spec. exampl. dist. 4. sect. 4.  he was assoiled in the stable; as not permitted to reveal unto the Gentleman the sin committed, nor yet suffered to conceal from the Priest the virtue of confession. Here is confession to a Layman, and that from a Priest, as much as was looked for, and absolution from a Lay-hand likewise, more than could be expected; and how available confession to a Layman in a Jakes from a Priest is in such Priestly cases: But leaving such Spectra, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be believed by such as are given over to believe illusions, Let us remove unto the other side, and see the opinion of men (as we imagine) of a more refined judgement.  
Calvin saith thus; There followeth that secret confession which is made unto God, 
Arcanam illam confessionem quae D'o sit sequitur voluntaria apud homine● confessio, quoties id vel di●●nae gloriae, v●l humiliationis nostrae interest. Calv. Inst. lib 3. c. 4. Sec. 10.  a voluntary confession also unto men, so often as it shall be held expedient for God's glory and our humiliation. And in another place the same man telling us of two forms of Confession seen in the Scripture, of which one is for reconcilement to an offended Brother; 
Sentit Jacob●s ut nostras infir●●tates alter alteri d●tegentes, coasilio, & consolation ●●●tud●●●s juvem●s. ib. sect. 12.  another to a Brother also for reconcilement, but with God; of this writeth thus; St James in those words would have us to understand, that detecting our infirmities one to another, we should aid ourselves with mutual counsel, and consolation; where Counsel and Consolation is the scope of this confession, and that end, one who is not of the Clergy may afford.  
Calvin is thought of some to be too precise, and rigid in his Tenets; let a moderate man speak, Cassander who delivers it as a conclusion agreed upon by the Protestants of Germany; for that many sinners in doubtful cases have need of counsel, 
Multi propter ambiguos casus opus habent consilio, ideò hortandi sunt homines, ut addant enumerationem, ut juvari consilio, atque excitari magis ad poenitentiam, & de multis rebus admoneri possint. Cassand. consult. art. 11. de Confess.  therefore men are to be exhorted, to number out their sins in confession, that they may be relieved by counsel, be the more excited to repentance, and admonished of many matters. 
Equidem credo hac de re controversiam nullam fuisse futuram, si non salutaris haec consitendi medicina, ab imperitis, & importunis Medicis multis inutilibus traditiunculis infecta, & contaminata fuisset, quibus, conscientiis (quas extricare, & levare debebant) laqueos injecerunt, & tanquam tormentis quibusdam excarnificarunt,— huic rei occurretur, si pii tantùm ac prudentes viri huic ●●ilissimo & sanctissimo audiendae confessionis & absolutionis impartiendae Ministerio praeficiantur. Id. ib.  The same prudent Divine was of opinion, that there had been no controversie about this point, if this healing medicine of Confession had not been by many unskilful and unseasonable Physicians infected, and defiled with many, and those unprofitable, traditions, whereby they have cast snares upon the Consciences, and much tortured the same, which they ought to have eased and freed from such entanglings; and tells us, that the only help, and redress of this abuse is, if Godly and wise men were substituted, to this most holy and profitable ministry of hearing Confessions, and granting absolutions.  
I shall make up this point with the testimony of a domestic Divine Dr Willet; 
Willet. Synops. controv. 14. Qu. 6. Sect. 2. of auric. Confession. p. 645.  who hath these words, Confession of sins such as the Scripture alloweth, we acknowledge. There are private Confessions either to God alone, as Daniel confesseth, 9.4. or for the easing of our Consciences, to man also, as to him whom we have offended, Matth. 5.24. or to any other faithful man, the Minister, or some other that we may be helped, and comforted by our mutual prayers; thus he. And surely this detection of sins is so evident an introduction for a remedy and ease against them, that even natural men with half an eye have discerned it, Plutarch by name; Thou sayest unto a vicious man, 
Tu dicis vitioso homini, cum vitiis tuis te abde, morbunque insanabilem & p●stilentem perfer, celaque invidiam, vel superstitionem veluti palpitationes quasdam, & tradere te eis qui docere, vel sanare possunt, cave; At vero Prisci aegrotos suos in publico propon bant, ut praetereuntium quivis, si quid vel ipse in codem morbo conflictatus, vel similiter laboranti opitulatus, medelae nosceret, id aegrotanti signi ficaret; aiuntque artem hoc modo experientia adjuvante crevisse; hoc modo etiam vitae vitia animique prav is affectiones expediebat detegere, ut cuivis liceret, (iis inspectis, & consideratis) dicere, iratus et? hoc cave; rivalitate vexaris? istud facito; amas? ipse quoque aliquando amavi, sed resipui. Nam dum vitia suanegant, occultant, velant, penitùs ea in sese desigunt. Plut. de occultè vivend. Xyland. Interp. p. 116.  hid thyself with thy vices, endure thy pestilent and dangerous disease, conceal the envy, and superstition, as certain pant, and beware thou give not thyself to such as can instruct and heal thee: But the Ancients exposed their sick men to open view, that such as passed by, and had been sick of the same disease, or had given ease, and help thereunto, might signify so much unto the sick man; and they affirm, that the art itself improved by such experience, to have been much bettered thereby, and increased. In like manner it may seem expedient to lay open the sins of our life, and the evil affections of the mind, that it may be lawful for any man, beholding and considering the same, to say, Art thou angry? take heed of this; Art thou vexed with jealousy? do this; Art thou in love? I myself was so; but have repent. Now whiles some men hid their vices, deny, and conceal them, what do they but fasten them more thoroughly, and surely to themselves?   

CHAP. VI  
The Contents.  
Divers offices and administrations in the Church. The people's confession unto John at Jordan, wherein they were particular. The Confession of the Believers at Ephesus to Saint Paul. Proofs from the Fathers for Confession to the Priests of the Gospel. Such Confession withdraweth not from God, but leadeth to him. Testimonies of the worthiest Divines of the Church of England for confession, seconded with Divines of the Reformation from the Churches beyond the Seas.  
GOD'S Church is a body consisting of divers members, 
1 Cor. 12.4, 5.  so necessary as none can be miss; so distinct, as none can be confounded; so decent, as none can be vilified; so useful, as none can be spared; and so subordinate, as none can be translated: all of them distinguished in their places, functions and offices, and enabled with gifts for administrations, and with administrations for operations. In this holy calling there is, 

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God enabling, whom he calleth; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
2. the administration he calleth to Minister unto, for every vocation is an office, and employment;  
3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, works and uses; for this office is not idle but laborious.   Now all of these are divers in themselves, but not in their Author. The gifts are not alike, yet from the same Spirit; the ministrations are different, yet from the same Lord; the operations are distinct, yet from the same God that worketh all in all. 
In. S. ordine discrimen gradu & potestate.  Amongst which the Lords Officers are divers; He hath set in the Church, first Apostles, secondarily Prophets, thirdly Teachers, fourthly, helps and governments, fifthly, diversities of Tongues. The Ministry is a function distinct from other offices in kind, and in itself in degree also; and the end whereof the common good of the Church; 
Quorsum depluere de coelo jussit varia haec donorum genera benignissimum Numen, nisi humani generis utilitati, communique faluti consuleret? quorsùm caeco pedes, claudo oculi, nisi ut commodet ille oculos, commodet ille Pedes. Canalicul●m te fecit ille, qui fecit no● cisternam. Columb. Noae. pag. 13. Jos. Hall. River. Epis. Exon.  for to what purpose did our bountiful God command these gifts to come down from heaven in a full shower, but for the common profit, and salvation of mankind? why hath the blind his f●et, and the lame his eyes, but by mutual help, and lending, to supply their own wants? in good sooth thy Creator hath made thee a conduit for conveyance, not a cistern for enclosure; as our English not Seneca now, but chrysostom preached. Recourse then must be had to each several Officer pro re nata, as the subject matter shall require. No man asketh of the hand to see, or of the foot to hear, or of the ear to handle; if thou need Spiritual gifts, repair unto the Lords Stewards; if healing of spiritual diseases, apply thyself to the Lords Physicians; if to be restored to the lost savour of God, address thyself to those that have the word of Reconciliation: thou seest (good Reader) whither this discourse tendeth, to send a Penitent with his sins in his mouth unto a Priest, who by reason of his place is to take notice thereof, as in its place shall more fully appear. Now only for the lawfulness, and practice thereof we are to see what countenance the Scripture, Divines, Ancient and Modern, lend thereunto.  
When John appeared in the wilderness preaching, and baptising, there the people flocked in such abundance, 
Mat. 3.  that the Cities and Villages seemed to be desolate, & the wilderness replenished: from Jerusalem the head City, and Juda the head tribe they resort unto him, and were baptised, confessing their sins to him no question, that baptised them. The Prea●hers text was Repentance, and his ministering of Baptism conduced thereunto; so near is the resemblance and affinity between Baptism and Repentance, that by the one is sometimes meant the other, and both have the promise remission of sins. The people submitting thenselves to be baptised, confessed their uncleanness; when John saw that Christ would be baptised, he admired, as knowing of no cause he had so to do; there was no spot in him that needed to ●epurged with this Laver, which occasioned him first to forbid him, as if he should say, The whole need not this Physic, this Bath is for the diseased, and this Hospital for the weak and sickly; and then to propose this Question; I have need to be baptised of thee, and comest thou to me? q. d. I have need, thou hast none; I have need of thee, thou hast none of me; but for this people, they have need. Therefore as under the Law the offender brought his trespass offering unto the Priest, thereby implying his sin, 
Testimonium peenitent●●e fuit haec confessio. Calvin.  so did the people confess their sins by being baptised into the remission of them; no less than a man should confess his felony in suing to his Prince for a pardon. Besides this act of theirs, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they made a vocal expression of their sins, for no less do the words import, not intimating, but expressing, as the sinner did over the Sacrifice the sin that he had done; and so did they upon their baptism the sins that they had committed, and that not in a general way, how they had sinned, 
Quod cujusque est, etiam proprium alicui esse dicitur.  and were sinners, for that upon the matter is nothing now; because non posse non peccare, not to be able to refrain from sin, is a heavy yoke upon the necks of all the children of Adam; that we may safely give the lie to him that shall say he is without sin; this infirmity being as proper to our corrupt nature, 
Aliud est agnoscere se peccatorem, aliud peccata sua alicui consiteri. Bellar. l. 3. de Poen. c. 3. p. 1360.  as to laugh, and be reasonable to our pure; then for a man to confess, I am a sinner, is no more as the world now goes with him, than to say I am a reasonable, or a smiling creature. But 'tis one thing for a man to acknowledge himself to be a sinner, and another, to confess his sins unto another; Sins were then rehearsed unto John, not after a general fashion, but with specialty, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and so much the article imports, their sins; that is, such as every man had committed in particular, and which for the present stuck upon his Conscience; As we say of Merchants coming to a Fair, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 2.45.  they opened their wares; meaning such special traffic as each particular Merchant traded in. And as the Believers are said to sell their possessions and goods, that is, such as every one was peculiarly seized of: And those that used curious arts, to burn their books before all men; that is, such wherein each singular man was studied: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 19.19.  So they confessed their sins, that is, such as they had done; not that they were sinners only, 
Non simpliciter fatebantur peccata, sed sua ipsorum peccata, prout alii ebrietati, alii luxuriae, alii avaritiae, alii irae, alii hypocrisi dediti magìs erant,— & haec ipsa in quae labebantur, alii aliter, illâ etiam proprià confessione exprimebant. Beauxamis Harmon. Tom. 1. pag. 394.  but their sins, and that not in general terms but distinctly; this man his drunkenness, and that his whoredom, and a third his covetousness, and a fourth his hypocrisy, and so in order such offences, whereof they were especially guilty, and in their Consciences stood convicted. 
Acts 19.18. The Syriack Paraphrast tendereth the same expressly thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & multi de illis qui crediderunt venichant, & annunciabant delicta sua, & id quod fecerant confitebantur. N. T. Syr. Viennae impress. Widmanstadii operâ. A. D. 1555.   
The first Christians that came to Confession were the believing Jews, and Greeks that dwelled at Ephesus; that came and confessed, and shown their deeds. Paul having been at great pains in his Ministry at Ephesus, in baptising, persuading, and disputing both in the Synagogue, and in the School of Tyrannus, it pleased God to countenance, and confirm his labours with miracles; performed not only by the immediate hands of Paul, but by such utensils that were taken from his body, and applied unto them that were vexed with diseases, and unclean Spirits, and they were cured; insomuch that certain Conjurers observing in whose name and power the Apostle had wrought all this, presumed to take that sacred name into their profane mouths, & to call over those that were possessed, thereby easing them, but pulling the misery upon their own heads: foolish Charmers, freeing others from the Devil, and themselves becoming his prey. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tom. 4. p. 838.  Upon this event the name of the Lord Jesus was magnified, such as were guilty of such spells were terrified, and to prevent the like danger, came and confessed, etc. They Confessed then, that's evident, and something it was they confessed, and somebody to whom: The party then to whom; the matter, what; and the manner how must be explained: 

1. He to whom without all doubt was Saint Paul, for had the party been God, they need not to have come for audience, who heareth when we cry from the utmost parts of the earth; to whom the East and West-Indies are but as the right and left ear; their coming then to confess, argues that it was to such an one, that could not hear much further than he saw. They came then to the School of Tyrannus, where Saint Paul exercised, and there were heard.  
2. And the contents of their confession were their deeds; that is, their evil deeds, for we heard it was a fright that drive them to this confession; 
Metu divini judicii territi errata sua professi, ac detestati sunt. Bez. annot. in Act. 19  and good actions are matter of hope, and not of dread: a sense of the punishment of sin in others drive them to a Conscience and confession of their own; thereupon Chrysostom expounds it in the testimony last alleged, they accused themselves; now if their deeds had been any other than sinful, the relating thereof had rather justified than condemned them; 
Syriaca editio disertis verhis reddidit offensas. Bell. l. 3. de Poen. c. 4. vide supra.  add hereunto the Syriack Edition, which expressly reads offences.  
3. And for the manner, it skils not much whether it were privately performed, or in public, the circumstances are more probable that it was public; and very clear that it was in specie distinct; of some select, and special sins, though not of all; and very likely of such which they saw and heard were punished in others: and to which those Levantine Countries were too much addicted, viz.   Magical charms, and Conjuration; and in detestation of this sin, they brought their books which taught them such curious arts, and committed them to the open flames; & the using of two words, to confess and 
(a) prodentes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  show forth give no less, and the latter word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intimating to set forth as in a Pageant the story of their lives; the Syriac word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being of the same signification with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to number, q●d. numbering out their offences one after another: thus we have a confession of sins, and that distinct, and that unto a Churchman, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecumen. in Act. Ap. Tom. 1. pag. 147. Paris 1631.  Saint Paul, whereupon the Greek Schools ground this exhortation; it behoveth every faithful man to utter his sins, and to submit himself to be censured for the same, so as he may commit them no more, that he may be justified, according as it is written. Declare thou thy sins first that thou mayest be justified. And Erasmus this collection; That anciently there was some confession made of an evil life, 
Vel hinc colligi potest fuisse & antiquitùs nonnullam confessionem malè actae vitae, sed apertam (ut opinor) & in genere, quam nec ipsam legimus exactam abs quoquam; Caeterùm quae nunc recepta est clancularia, & in aurem sit, videtur ex consultationibus privatis esse nata, quae solent apud Episcopos fieri, si quis scrupulus urgeret anim●m. Erasm. annot. in Act. Apost. c. 19 p. 315.  but that public (as he imagined) and general, and that not exacted from any; howbeit Auricular confession now in use seemeth to have taken its beginning from certain consultations made with the Bishops in private, when any scruple lay upon the soul. The former part of his words making good what we purposed; that in the Primitive Church there was confession of sins unto the Pastor, we examine not whether private or public, general or special, of some or of all offences. And the passage concerning the original of Clancular Confession will be considered of, in its proper place.  
Thus far from the word of God, now from the words of holy men; & in the first place we will set Dionysius Areopagita, leaving out that controversy whether the works under his name be his or no, seeing all Divines confess the Author to be of great Antiquity: he therefore in an Epistle to Demophylus, reprehending his insolent carriage towards a Priest, and a Penitent, relateth the abuse thus: Thou (as thy letters mention) whilst a sinner falling down humbled h●mself unto the Priest, 
Tu (ut tuae literae indicant) procidentem Sacerdoli impium, ut ais, atque peccatorem nescio quo pacto contra disciplinae ordinem astans, calce abjecisti, & repulisti, cùm ille quidem verecundè (ut oportuit) sateretur se ad peccatorum rem●dia quaerenda venisse. Dionys. Epist. 8. Interpret Ambr. Camaldulense.  (I know not by what means standing by, against the discipline of the Church) didst spurn him back with thy foot, whereas he in a lowly manner (as behoved him) confessed that he came to seek the remedies for his sins. By which it is apparent, how the sinner humbled himself unto the Priest, sought the best remedies against sin, such as were repentance, pardon, and Ghostly counsel, which could not be well prescribed without making his case known unto the Priest, to whom he resorted for a remedy; where the contemptuous carriage of an insolent Deacon towards the poor Penitent that confessed, and the Priest that received him, is rebuked in that Epistle.  
Origen succeedeth, who describing seven sorts or means to obtain forgiveness of sins, whereof the last is repentance, writeth thus; The seventh, though painful, and laborious, 
Est adhuc & septima licet dura, & laboriosa, per poenitentiam remissio peccatorum cùm lavat Peccator in laerimis stratum suum, & siunt ei lacrimae panes die ac nocte; & non crubescit Sacerdoti Dei indicare peccatum suum, & quaerere medicinam, secundum eum qui ait, Dixi pronunciabo adversùm me, etc. Origen. homil. 2. in Levit. tom. 1. p. 68  is remission of sins upon repentance, when a sinner watreth his couch with tears, and tears become his bread day and night; and when he blusheth not to show his sins unto the Lord's Priest, and to seek for Medicine, according to him who said, I said, I will confess etc. Against this testimony there stands like a hand in the Margin, Sacramental confession, set there by Genebrard the publisher of that Edition, to fetch his Reader over; as if Auricular Confession (as it now goes for current at Rome) had been alive in the days of Origen; doing herein, as sorry Painters when the Picture cannot show itself, subscribe at the foot his name, whom they meant it for. Now how remote origen's meaning is from the present Roman practice, will better appear hereafter.  
Saint Cyprian thus; I beseech every one of you Brethren to confess his sin while life remaineth, 
Consiteamur singuli quaeso vos, (fratres) delictum suum, dum adhuc qui deliquit in seculo est, dum admitti ejus confessio potest, dum satisfactio, & remissio facta per Sacerdotes apud Dominum grata est; convertamu● ad Dominum ment totâ, & poenitentiam criminis veris doloribus exprimentes, Dei misericordiam deprecemur. Cypr. de laps.  and your confession may be admitted; whilst satisfaction and remission made by the Priest may be accepted with the Lord. Let us be converted unto the Lord with all our mind, and expressing the repentance of our sin with unfeigned sorrow, pray unto God for mercy. It is evident that this exhortation is to make confession unto the Priest, for he was to make the atonement, and procure a pardon, and for that a little before the Father commended their zeal, 
Hoc ipsum apud Sacerdotes Dei dolenter & simpliciter confitentes, etc. Cypr. ib.  that laid open their Cabinet sins, the very thoughts of their heart full sadly, and sincerely unto God's Priests; and my Reader will remember what B. Rhenanus, a man much versed in antiquity, and of a discerning spirit collected from these and such like passages from Saint Cyprian.  
Gregory Nyssen addresseth himself unto a sinner in these words: Be sensible of thy present disease, afflict thyself all thou canst, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Ness. append. operum de poenit. Paris. p. 175, 176.  seek also the mourning of such Brethren as are after thine own heart to help thee to liberty, show forth thy bitter and excessive tears, that I may mingle mine; Take also the Priest unto thee to associate as a Father, and participate of thy afflictions. For what man can so falsely wear the title of a Father, and be endowed with so hard and adamantine a breast, as not to condole with his sorrowing children? Then after some passages, how a good Priest bewaileth their sin, as Jacob did at the sight of joseph's coat, and David upon the news of Absalon's death, Eli his graceless sons, and Moses the rebellious people; and that spiritual children are nearer to them that have begotten them in the Lord, than the fruit of the body can be to fleshly Parents: The way thus made, he exhorteth, Show unto him [the Priest] boldly without blushing such things as have been hidden, display the secrets of thy soul, open they concealed grief as to a Physician, he will have a care and be tender of thy reputation and safety.  
Paulinus writing the Life of Saint Ambrose, makes relation of his behaviour in receiving Penitents, after this manner: whensoever any came unto him, confessing their faults, 
Quotiescunqueilli aliquis ad percipiendam poenitentiam lapsus suos confessus est, ita flebat, ut & illum slere compelleret; videbatur ●tiam sibi cum jacente jacere; causas autem crimnum quas illi confitchantur, nulli nisi Damino soli, apud quem intercedebat, loqu. batur. Paulin. in vita Ambrosii.  to undergo their penance, be would shed tears in such abundance as to force the sinner to weeping; seeming as if he had fall●n with him into the same offence. The causes of their sins which they confessed unto him he never opened his lips of, save unto the Lord only, unto whom he interceded on their behalf. Blessed Father, were our Ghostly Fathers thus compassionate, and reserved, they could not want Penitents. Thy discreet and zealous managing of the keys in the case of Theodosius, hath, and shall make thee famous to all posterity.  
Saint Basil setting down the pious intention, and good pleasure of God for a sinner's conversion, and the manner of that conversion to consist in repentance, and the fruits thereof, concludeth thus: It is necessary to confess our sins to them who are trusted, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 542.  and credited with the dispensation of the mysteries of God. So the Penitents of old are found to have done before holy men, for it is written in the Gospel that they confessed their sins to John the Baptist; and in the Acts, all of them to the Apostles, of whom they were baptised.  
Pacianus in his Paraenesis or Exhortation to Repentance, thus. I appeal unto you, Brethren, who having committed sins refuse repentance; 
Vos appello sratres, qui criminibus admissis poenitentiam recusatis, vos (inquam) post impudentiam timidos, post peccata verecundos, qui peccare non erubescitis, & erubescitis confiteri.— Ecce iterùm Apostolus ad Sacerdotem, manus citò nulli imponas, nec communices peccaris alienis. Quid facies tu qui decipis Sacerdotem? qui aut ignorantem fallis, aut non ad plenum scientem probandi difficultate confundis. Parian. in paraen. sive libel. de Poenit.  to you (I say) that after impudence are afraid, and after sinning shamefaced, which blush not to sin, but blush to confess; and a little after; Behold what the Apostle saith to the Priest, Lay hands suddenly on none, left thou participate of their sins; what wilt thou do deceiving the Priest? who either deceivest him as ignorant, or confoundest him as not fully instructed, with difficulty of proving.  

Legimus in Levitico de leprosis, ubi jubentur ut ostendant se▪ Sacerdotibus, & si lepram habuerint tunc à Sacerdote immundi siant— sic & hîc solvit & ligat Episcopus & Presbyter non eos qui insontes sunt vel nox●i, sed pro officio suo cum peccatorum audicrit varietates, s●it qui ligandus sit, quive solvendus. H●eron. Comment. in Matth. 16  Saint Hierom commenteth thus; We read in Levitious of the Lepers, where they are commanded to show themselves unto the Priests, and if they be found to be lepers, the Priest is to denounce them unclean— So doth the Bishop and Priest bind and lose not such as are infected, and guilty; but when by virtue of their office having heard the diversity of sins, they may know who is fit to be bound and who to be loosed. These words will come under our bands again in the point of Absolution; here they stand to tell us that the Priest was made acquainted with the variety of sin, the thing intended.  
Saint Ambrose, mentioning divers sins which amongst others are to be repent of, and abstained from after Repentance, hath these words. 
Non solùm post poenitentiam abistis intùs homo se observare debet, sed & ante poenitentiam, dum sanus est, quia nescit si possit ipsam poenitentiam accipere, & confiteri Deo & Sacerdoti peccata sua. Ambr. exhort. ad poenit.  A man not only after Repentance ought to preserve himself inwardly from these sins, but before Repentance, while he is yet whole; for he knoweth not certainly if he shall be able to take his penance, and to confess his sins to God and the Priest.  
Saint Augustine encountering that opinion, that because God knoweth all, heareth all, and pardoneth all, therefore inward repentance, and confession unto him is sufficient, without any external declaration thereof before man, reasoneth thus; Let no man say to himself, I do it secretly, I do it before God, 
Nemo sibi dicat occultè, ago apud Deum, ago, novit Deus qui mihi ignoscit, quia in cord ago: Ergò sine causa dictum est, quae solveritis in terra erunt soluta in coelo; ergò sine causa sunt claves datae Ecclesiae Dei? frustramus Evangelium Dei? frustramus verba Christi? promittimus vobis quod ille negat? nun vos decipimus? Aug. hom. 49. ex. 50. cap. 3.  God who pardoneth me knows that I do it with my heart; was it therefore spoken without cause, whatsoever you shall lose on earth, shall be loosed in heaven; are the keys therefore without cause given unto the Church of God? do we frustrate the Gospel of God? do we frustrate the words of Christ? do we promise that to you which he denieth you? do we deceive you? There is not (I think) any Christian living that dares to gainsay confession unto God, or the promise of forgiveness annexed thereunto. Let not then (good people) such Divines be mistaken, as to withdraw you from confession unto God, when they send you unto men. They put you not out of the way, but instruct you in the same; think not then that by so doing you go from God to man, but by man to God; for your way you may miss of, for all your pretended skill, and need a guide; and being in your journey may be to seek, and doubtful of your way, may ask of man where it lieth. And if you stand so much of your immediate access unto God, and mercy, either deny the means which God hath appointed, or censure him of weakness, for instituting such means of so small use, that the end may usually be attained without them. Indeed the poor esteem of Reconciliation in the hand of Priesthood is such, that Priests may hang their harps upon the willows, and wear their keys under their girdle, and there keep them till they rust, before any man crave the use. So low and flat seem the power of the keys, and the promise upon the same, which Christ bestowed upon the Church, in most people's eyes; as if by this supine neglect of theirs they would frustrate, as much as in them lies, the Lords own ordinance; But more hereof hereafter.  
In the days of Leo the first, who sat in the Chair at Rome, Anno Dom. 440. usque ad an. 461. the discipline of public Exomologesis was become too austere in those dainty times, and began to be confined to private walls, and ears; and for that change sundry reasons are rendered by Leo, which shall be alleged when the institution of Auricular confession is debated: therefore after he had given order for the removal of public confession, which he calls improbabilis consuetudo, a custom not to be allowed, of, he resolveth, That it is sufficient if the guilt of men's Consciences be declared in secret confession to the Priests alone; 
Ne de singulorum peccatorum genere libellis scripta confessio publicè recit●tur, cùm reatus conscientiarum sufficiat solis Sacerdotibus indicari confessione secreta— sufficit illa Confessio quae primùm Deo offertur, tum etiam Sacerdoti, qui pro delictis Poenitentium etiam precator accedit. Leo Epist. 80. ad Episc. Campan.  And concludeth, that Confession to be sufficient, which is tendered first unto God, and then unto the Priest, who comes in as an intercessor for the sins of the Penitent.  
Next to Leo the first of that name, I place Gregory the first of that name, and Prelate of the same Sea also; who alluding to the raising and rising of Lazarus from the Grave, saith thus; To Lazarus it is sa●d come forth, 
Lazaro dicitur, veni foràs, acsi apertè cuilibet mortuo in culpa diceretur, Cur reatum tuum infra conscientiam tuam abscondis? foràs jam per confessionem egredere, qui apud te interiùs per abn●gationem lates: v●niat itaque foras mortuus, i. e. culpam confiteatur peccator, venientem verò foras solvant discipuli, ut Pastores Ecclesiae ei poenam debeant amovere quam meruit, qui non crubuit confiteri quod fecit. Greg. hom. super Evang. cùm esset: Serò.  as if it were distinctly said to every one dead in sin, why hidest thou thy guilt within thy Conscience? go forth now by Confession, who liest hid inwardly in thyself by dissembling. Let then the dead come forth; that is, let the sinner confess his sin, and when he is come forth, let the disciples lose him, that the Pastors of the Church may remove the punishment he had deserved, that was not ashamed to confess what he had committed.  
Alcuinus born in this Isle of Great Britain, 
Joan. Major. de Gest. Scotorum, lib. 2. c. 13.  and deputed Professor at Paris by Clarlemaine, who laid the foundation of that University; who writing to the Scots his Countrymen, and commending much their chaste conversation amongst their secular affairs, nevertheless blameth them for not resorting to Confession, in this sort; It is said that no man of the Laity will make his confession unto the Priests, 
Dicitur neminem ex Laicis saam velle confessionem Sacerdotibus dare, quos à D●o Christo cum sanctis Apostolis ligandi solvendique potestatem accep●sse credimus. Alcuin. Epist. 28. edit. Henr. Canisii.  whom we bel●eve to have received from Christ, who is God, the power of binding and losing, together with the holy Apostles. As in Scotland the inhabitants are censured for their remissness; So in England, some about the same time are commended for the practic of Confession; and namely, one Adamantus in Bede, that being much terrified for grievous sins committed in his youth; He resorted unto a Priest, by whom he hoped the way of salvation might be showed unto him, 
Accedens ad Sacerdotem, à quo sibi sperabac iter salutis posse demonstrari, conf●ssus est reatum suum, petiitque ut consilium sibi daret, quo p●ssit fugere à ventura Dei ●ra. Bed. hist. Angl. l. 4. cap. 24.  he confessed his guilt, and entreated that he would give him counsel whereby he might fly from the wrath of God which was to come. And in Ireland, for the glory of his Majesty's Dominions, Saint Bernard witnesseth; That Malachias did of new institute the most wholesome use of confession, 
Usum saluber●imum confessionis de novo instit it. Bern. in vita Malac.  which before his time the Irish were ignorant of, or did neglect Add hereunto what Joannes Major saith of a Monastery up in Bedes times, where he professed; That before the death of any Religious person in that Covent the●e was a strange sound heard, 
In Monaslerio Mekosensi ant● mortem sonum mirab●lem in templo, vel claustro se audire dicunt, qui alicuius Religiosi mortis est nun●ius; propterea ad confessionem omnes (sono audito) se preparant.  which tolled all the Religious, (each man suspecting himself) to prepare themselves unto confession. Whether this sound were a false noise or not, is not the question; (for mine Author avoucheth it rather for a populous rumour, than a credible report) but that whereof I take notice is, how upon any summons, or peril of death, 
Communem plebis opinion●m, & non fidei materiam recito. Joan. Major. de Gest. Scotor. lib. 2. cap. 12.  confession was accounted a good preparation for a good end, and a quiet settling of the soul and Conscience.  

Inprimis confitendum Deo est, posteà etiam Sacerdoti, proptereà quòd confessio quae fit Sacerdoti, in hoc nobis adminiculum praebet, ut accepto salutari ab eis consilio, saluberrimis poenitentiae observationibus, seu mutuis orationibus peccatorum maculas diluamus. Theodulp. lib. de Ecclesiast. observ. apud. B. Rhenan. praef. ad Tert. de poenit.  Theodulphus Bishop of Orleans writeth thus; In the first place confession must be made unto God, next unto the Priest, because the confession that is made unto a Priest, so far aideth us, that receiving wholesome counsel from them, we may by the wholesome observations of penance, and by mutual prayers wash away the filth of sin. Thou seest here Confession to a Priest, and another reason thereof besides absolution, that by his sacred advice, 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. strom. 2. pag. 281.  the Penitent might be directed to bring forth such fruits of Repentance as may blot out the spots of his former sins. And such rules of direction were called Canons penitential, whereby a certain time was set down for each particular sin, for the lustration, and expiation thereof: and Beda mentioneth, that Theodorus sometimes Archbishop of Canterbury, composed Canons to this purpose, which he calleth Peccantium judicia, viz. how many years of penance belong to several sins. 
Theodorus Archiepiscopus, Peccantium judidicia, quantis sc. annis pro unoquoque peccato quis poenitere debeat, mirabili & discreta ratione describit. Beda in Chron.  The Penitential itself, being reserved as I am informed, amongst the Archiva of that great engrosser of Antiquity, Sir Rebert Cotton; that Archbishop in the Decrees is cited thus; 
Confessio quae soli Deo fi●, purgat peccata; ea verò quae Sacerdoti, docet qualiter purgentur ipsa peccata. De poen. dist. 1. sect. quam inquit.  Confession made to God alone purgeth sins, but that which is made unto the Priest teacheth the means how they may be purged. Hitherto we have trod the steps of Antiquity, and shall now second their authority with the judgement of later Divines of best account and estimation.  

Church of England.  And first of all, the established doctrine of that Church whereof I am a member, and from which with God's grace shall never deviate, is prescribed in the Liturgy before the administration of the holy Communion; where the Minister is to exhort the people, That if there be any of them which cannot quiet his own Conscience, 
Communion Book exhortation before the receiving of the Lords supper.  but requireth further comfort, or counsel, he should come to him, or some other discreet and learned Minister of God; word, and open his grief, that he may receive such ghostly counsel, advice, and comfort, as his Conscience may be relieved; and that by the ministry of God's word he may receive comfort, and the benefit of absolution, to the quieting of his conscience, and avoiding of all scruple and doubtfulness. Here is an Exhortation to Confession, and that to the Minister, and that of sins disquieting the conscience; and that to receive absolution, counsel, and consolation, to this end, that the Conscience may be settled, and the Scruple removed.  
In the next place is the Defender of that Church, who was as the Angel of the Lord to discern, 
King James.  and whose memory is a sweet perfume, King James, whose royal words are; 
Fateor neminem inveniri amicum aptiorem cu●us au●ibus peccata deponas, quàm hominem Ecclesiasticum, pium, & probum, unde & solatium percipias, & ex pot●state Clavium peccatorum r●missionem. Medit. in Orat. Dom. p. 62. Edit. Lat.  I acknowledge that there cannot be found a more fitting friend, to whose ears thou mayest commit thy sins, than a Godly and an honest Churchman, from whom thou mayest receive comfort, and forgiveness of sins by the power of the keys. In the same place, the same gracious Author hath thus written; 
Ego cum Calvino confessionem privatam viro Ecclesiastico factam probo, (qu●madmodum anteà professus sum) optaremque ex animo fr●qu●●tio●●is esse eam ●pud nos; rem citra controversiam praestantissimi usus, praesertim parandis hominum animus ad sacram Synaxin. ●ib. p. 65.  I allow with Calvin of private Confession m●de unto a Churchman, (as I professed before) and wish with all my heart it were more frequented by us; a thing without controversy of most excellent use, but most especially to prepare men's minds for the holy Communion. Aurei Pectoris verba bracteata words like apples of Gold in pictures of Silver, and deserve of all the subjects to him, and his flourishing progeny, ever to be remembered.  
Bishop Ridley a great and principal Agent in the reformation of the Liturgy, 
B. Ridley. Act. and Mon. edit. 2. p. 17. 8.  and who dipping his Rochet in his own blood, sealed the verity thereof with Martyrdom, in a Letter unto West sometimes his Chaplain, hath written thus; Confession to the Minister, which is able to instruct, correct, comfort, and inform the weak, wounded, and ignorant Consciences, indeed I ever thought might do much good in Christ's congregation, and so I assure you I think even at this day.  
Reverend and ever to be reverenced Bishop Andrews, 
B. Andrews, Serm. 4. before K. James upon Whitsunday.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sun, and Apollo of Divines, preached thus; He that shall minister comfort, and advice sound unto us, had need to be familiarly acquainted with the state of our souls: To go to a Lawyers reading, and to hear it, serves us not for our worldly doubts; nor to hear the Physic Lecture, for the complaints of our Bodies; No, we call them to us, we question with them in particular; we have private conference about our estates; only sore our soul affairs it is enough to take our directions in open Churches, and there delivered in gross; private conference we endure not, we need not; One we must have to know throughly the state of our lands, and goods; one we must have entirely acquainted with the state of our body; in our souls it holdeth not; I say no more, it were good it did. Good indeed, if it seemed good to Authority.  
The Godly-learned Bishop Lakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
B. Lakes Serm. at Greenwich, upon Psal. 32. vers. 5. p. 139.  who hath left a name behind him as a precious ointment, and a light, whose lustre is still with us; taught the same Doctrine before the same Royal Audience, in these words; Our Church doth not condemn Confession as simply evil, and therefore in its Liturgy hath restored it to its native purity; only it were to be wished that so far as the Church allows it, we would practise it; for I am persuaded that many live and die in enormous sins, that never made any use of it, nor received any comfort from the power of the keys; the confessing unto the Lord doth not exclude confessing unto man, so the due limitation be observed.  
The next is he who is now clothed in white raiment, 
Bishop White, Praefat. ad R. Archiep. Cant. prefixed to the book of the Sabbath.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who hath challenged from Nazianzen not to be the only Divine, as he from him not to be the first, who before his last, and useful Treatise of the Sabbath, in his Preface inscribed to the most eminent Star in our Church's Horizon, and the highest Watchman in her Tower, amongst others hath this direction; There might also be a profitable use of some private form of Pastoral collation with their flock, for their direction, and reformation in particular spiritual duties, such as was private Confession in the ancient Church.  
These Fathers are gathered to their Fathers; Our Church hath these lamps yet burning (and long may they last) that follow: First, our Christian Antiquary, 
Bishop Usher, L. Primate of Ireland, Ans. to the Jesuits challenge. pag. 81, 82.  the L. Primate of Armach, who upon that exhortation made in the Service-book of the Church, saith thus; It appeareth that the exhorting of the people to confess their sins unto their ghostly fathers, maketh no such wall of separation between the ancient Doctors and us; but we may well for all this be of the same Religion they were of. Again, 
Id. abide. pag. 88  No kind of Confession either public, or private, is disallowed by us, that is any way requisite for the due execution of that ancient power of the keys, which Christ bestowed upon the Church. And again, Neither the Ancient Fathers, nor we, do debar men from opening their grievances unto the Physicians of their souls, either for their better information in the true state of their disease, or for the quieting of their troubled Consciences, and for receiving further direction from them out of God's word, both for the recovery of their present sickness, and for the prevention of the like danger for the time to come: which doctrine he learnedly asserteth, and vindicateth from the fringes, and dregs of Popish mixture, and superstition.  
The grave and godly Prelate, My Lord Bishop of Duresme, 
Bish. Morton Appeal. l. 2. c. 14.  who well knoweth in Polemical differences between the Reformed and Roman Churches, to separate the Chaff from the Corn; stateth the question concerning confession thus; It is not questioned between us whether it be convenient for a man burdened with sin, to lay open his Conscience in private to the Minister of God, and to seek at his hands both counsel, and instruction, and the comforts of God's pardon. But whether there be as from Christ's institution such an absolute necessity of this private confession, both for all sorts of men, and for every particular sin known, and ordinary transgression, so as without it there can be no remission, or pardon hoped for from God; and so reduceth the difference betwixt Protestants and Papists unto two heads, 

1. of necessity,  
2. of possibility, thus; The Papists impose a necessity of confession absolute de jure Divino, of all sins, with all circumstances, which is a tyranny, and impossible, and a torture to the Conscience. The Protestants do acknowledge (saith he) the use of private confession, but with a double limitation, and restraint;   

1. the first is the foresaid freedom of Conscience,  
2. the second is the possibility of performance:   by all which passages that great Scient Man, doth not remove confession, but certain errors crept in of late from the same, as namely in that it is averred. 

1. to be of divine institution,  
2. of absolute necessity,  
3. extending to all men, all known sins, and all circumstances,  
4. and that it must be taken as a necessary mean either in deed, or desire, for the remission of sins; which tares sown in the field his Lordship would have discerned, if not separated, from the duty itself; the continuance whereof he alloweth, and prescribeth.    
Bishop Mountagu, 
B. Montagu Appeal. pag. 299.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath asserted this doctrine usque ad invidiam, of whom we may reckon not as a witness, but Confessor also, because he hath written thus; It is confessed that private Confession unto a Priest is of very ancient practice in the Church, of excellent use and benefit, being discreetly handled; we refuse it to none if men require it; if need be to have it; we urge and persuade it in extremis; we require it in case of perplexity, for the quieting of men disturbed in their Consciences. I know not of what latitude in some men's conceits Popery is, for censuring these words as a smack thereof; for he approves of it, if discreetly handled; imposeth no more need thereof, than to such as need it; urging it not by constraint, but by inducement, and persuasion; and that not upon all men, but upon such as are disturbed and perplexed in Conscience, and not of all sins, but such as lie disquietly in the bosom. Great parts are as often envied and traduced, as admired; especially when men of small parts usurp the censure. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Strom. l. 1. p. 215.  A wise and learned man contents himself with one only meet Auditor, and approver, and if he meet not with so much, quiets himself in his own worth, and Conscience; in the testimony whereof there is more solid comfort, than in the vain applauses, or reproaches of a sandy multitude.  
In the book well known by the Practice of Piety, we read such directions in this present behalf, 
Practise of Piety.  which sincerely performed were the practice of piety indeed, and they are as followeth; In a doubtful title thou wilt ask counsel of thy skilful Lawyer; in peril of sickness thou wilt know the advice of thy skilful Physician; 
pag. 762.  and is there no danger in dread of damnation for a sinner to be his own Judge? and a little after, Luther saith, 
Pag. 763.  That he had rather lose a thousand worlds than suffer private confession to be thrust forth of the Church; 
Occulta confessio quae modò celebratur, etsi probari ex Scripturis non potest, miro tamen modo placet, & utilis, immò necessaria est, nec vellem eam non esse, immò gaudeo eam esse in ecclesia Christi, cùm sit ipsa afflictis conscientiis unicum remedium. Luther. cap. Babyl. tom. 6. fol. 109.  our Church hath ever most sound maintained the truth of this doctrine. And again, Verily there is not any means more excellent to humble a proud heart, nor to raise up an humble spirit, than this spiritual conference betwixt the Pastor and his people committed to his charge; 
Pag. 766.  if any sin trouble thy conscience, confess it unto God's Minister, ask his counsel, and if thou dost truly repent, receive his absolution, and than doubt not but in foro Conscientiae, thy sins be as really forgiven on earth, as if thou didst hear Christ himself in foro judicii, pronouncing them to be forgiven in heaven. 
Luke 10.16.  Qui vos audit, me audit; try this, and tell me, whether thou shalt not find more ease in thy conscience, than can be expressed in words; 
Reformed Churches of Germany.  did profane men consider the dignity of this divine calling, they would the more honour the calling, and reverence the persons.  

Nos confessionem retinemus praecipuè propter absolutionem quae est verbum Dei, quòd de singulis authoritate divina pronunciat potestas Clavium; quare impium esset ex Ecclesia privatam absolutionem tollere; neque quid sit remissio peccatorum, aut potest is Clavium intelligunt, si qui privatam absolutionem aspernantur. Augustan. Confess.  Thus is the doctrine of the Mother justified by her children, and lest any should think our Church and Divines stand here alone, I will adjoin some foreign testimonies. The Doctrine of the Protestants in Germany is related in the Augustan Confession thus; We retain confession chief for absolution, which is God's word, that the power of the keys denounceth by authority divine, of each person in particular; wherefore it were wickedly done to take private absolution out of the Church: nor do they understand what remission of sins, or the power of the keys meaneth, if so be they contemn private absolution. And the manner observed in the Germane Churches is set forth by Chemnitius thus; The use of private Confession is with us preserved, 
Privatae Confessionis usus apud nos servatur, ut generali professione peccati, ex significatione poenitentiae petatur absolutio; cumque non sine judicio usurpanda sit clavis, vel solvens, vel ligans, in privato illo colloquio Pastores explorant Auditorum judicia, an rectè intelligant de peccatis exterioribus & interioribus, de gradibus peccatorum, de stipendio peccati, de fide in Christum; deducuntur ad considerationem peccatorum; explorantur an seriò doleant de peccatis, an iram Dei ti meant, & cupiant illam effugere; an habeant propositum emendationis; interrogantur etiam si in certis quibusdam peccatis haerere existimantur, traditur ibi doctrina, & exhortatio de emendatione, quaeritur vel consilium, vel consolatio in gravaminibus conscientiae, & tali confessioni impartitur absolutio. Exam. Conc. Trid. part. 2. pag. 195.  that upon a general confession of sin, and intimation of Repentance, absolution may be desired; and since that the keys, whether binding, or losing, may not be used without judgement, in that private conference the Pastors sift into the discretion and judgement of their Auditors, whether they rightly understand betwixt internal sins and external; as also the degrees in sin, and the wages thereof, and of faith in Christ; they are brought into a consideration of their offences, they are tried if they truly repent them of their sins, and stand in awe of God's wrath, and desire to fly from the same. If they have any purpose of amendment, they are further interrogated, if any particular sins stick upon them; the doctrine and exhortation to amendment is there delivered, counsel and consolation is there sought for overburt boned consciences, and upon such a Confession there is granted an absolution.  
Beatus Rhenanus, 
B. Rhenanus.  a great Secretary to ancient learning, treating of private confession, and from whence it derived its original, 
Quàm saluberrimam esse nemo potest inficiari, si morositatem, & scrupulositatem nimiam amputes. Quid enim, per Deum immortalem, utilius habere possit Ecclesia ad continendam disciplinam? Quid commodius, quàm privatam istam confessionem ad populum in necessariis crudiendum? ubi horulae spatio plüs proficit Laicus, quàm triduanâ concione.— Mihi libet disciplinae encomium apud Cyprian. accommodare confessioni, ut dicam eam retinaculum fidei, ducem itineris salutaris, fomitem, & nutrimentum bonae indolis, magistram virtutis. B. Rhen. praefat. ad Tertull. de poenit.  falls into these words; Which no man can deny to be very wholesome, if too much austorenesse, and scrupulosity therein were cut off; for, in the name of God, what can be more profitable to uphold Ecclesiastical discipline? what more fit than private confession to instruct the people in points necessary to be known? where a Layman shall be more edified in an hours space, than at a three-days Sermon— May it be lawful for me to bestow the praise Cyprian hath of Discipline, upon confession; and to call it the retentive of faith, the guide of a saving journey, the seed, and nursery of good behaviour, and the mistress of virtue. I am not ignorant that the Treatise itself containing this passage is by express order from Index Expurgatorius taken off the file, 
Argumentum libri de poenitentia totum expungatur, nam commodè repurgari non potest. Ind. expurg. Madriti, 1584.  as a discourse not capable of a Roman salve, but needing the sponge throughout, with a deleatur. Their handling of Authors old and new, is much like the Turkish policy, in depriving Christian Parents of their Children, and those infants of their virilities, by castrating them, and training them up to be Janissaries, and persecutors of their own unknown blood, and Religion. Such are their deal with the Doctors of the Church, cutting off their masculine expressions, and setting them against themselves in their own tenets also.  
Calvin hath left his mind behind him thus; Although Saint James hath not named any man into whose bosom we may empty ourselves, 
Tamet si Jacobus neminem nominatim assignando in cujus sinum nos exponeremus, liberum permittit delectum, ut ei confiteamur qui ex Ecclesiae grege maximè idoneus suerit visus; quia tamen Pastores prae aliis ut plurimùm judicandi sunt idonei, potissimùm etiam nobis eligendi erunt; dico autem ideò prae aliis appositos, quia Ministerii vocatione nobis à Deo designantur, quorum ex ore erudiamur ad subigenda & corrigenda peccata, tum consolationem ex vemae fiducia percipiamus.— Id officii sui unusquisque fidelium meminerit, si ita privatim angitur & afflictatur peccatorum sensu, ut se explicare nisi alieno adjutorio nequeat, non n●gligere quod illi à Domino offerturremedium, nempe, ut ad se sublevandun privatâ confessione apud suum pastorem utatur, ac ad solatia sibi adbibenda privatam ejus operam imploret, cujus officium est, & publicè & privatim populum Dei Evangelicâ doctrinâ consolari. Calvin. Instit. lib. 3. cap. 4. Sect. 12.  leaving the choice free, of any we shall think meetest within the fold of the Church; yet because the Pastors usually are deemed more fit than others, therefore are they to be chosen above others. I say to be preferred before others, because they are designed by the Lord to the calling of the Ministry, from whose lips we receive instructions to subdue, and correct our faults; and consolation upon assurance of pardon.— Let every believer then remember that it is his duty, that if he stand so inwardly pricked, and afflicted with the sense of his sins that he cannot deliver himself without help from without, not to neglect that remedy which is offered by God unto him, namely for to ease himself, that he make use of private Confession to his Pastor, and implore his assistance, that he may take some comfort, whose office it is both privately and publicly to comfort the people of God with the doctrine of the Gospel.  
Zanchy beats the same path with Calvin; for after he had showed what confession of sins is, and to what end it is made unto the Minister, reflecting upon those words of Saint James, writeth thus; Although in a proper sense it seemeth our infirmities may be detected to any person whatsoever (be he Priest or not) thereby to relieve ourselves with mutual help and comfort; 
Licèt propriè sentire videatur, ul nostras infirmitates alter alteri communicantes, quicunque ille sit Sacerdos vel non, consilio & consolation mutua nos juvemus; tamen quia Pastores Ecclesiae prae aliis idonei sunt ut plurimùm, & praeter hoc habent etiam ministerium absolvendi, ideò hos potissimùm nobis deligendos jubet Apostolus; immò ad hoc nobis à Patre nostro Deo ordinati, & instituti sunt Ministri verbi & Sacramentorum, ut quotiescunque conscientia nostra peccatis afflictatur, permitur, consolationéque & peccatorum remissione indiget, ad ipsos tanquam praesentes Christi legatos mandato reconciliationis praeditos, recurramus; cis tanquam Christo ipsi corda nostra aperiamus, peccata confiteamur, infirmitates nostras detegamus, petamusque tanquam à Christo ipso consolationem, consilium, absolutionem in nomine Christi, illis enim dixit Christus, potestatem absolvendi tradens, joan. 20. Accipite S. Spiritum, etc. & Matth. 18. Quaecunque ligaveritis, etc. Zanch. compend. loc. Theolog. Neustadii 1598. pag. 459, 460.  yet because the Pastors of the Church are for the most part the fittest men, and moreover have the Ministry of absolution; therefore the Apostle commandeth us to make choice of them especially: Yea to this end are they ordained, and instituted by God our Father, Ministers of the word and Sacraments, that so often as our Conscience shall be troubled, over-pressed with sin, or need comfort and forgiveness, we might have recourse unto them as Ambassadors of Christ, and having the mandat of reconciliation: To them let us open our hearts as unto Christ himself, let us confess our sins, let us detect our infirmities, and let us crave from them as from Christ himself consolation, and counsel, and in the name of Christ absolution; for to them hath Christ said John 20. Receive the holy Ghost, etc. And Matth. 18. whatsoever you shall bind on earth shall be bound in heaven, etc. And so thou seest (good Reader) this assertion compassed about with a great cloud of witnesses. 
Heb. 12.1.    

CHAP. VII.  
Concerning the institution, necessity, and extent of Confession; and is divided into three Sections.  
HItherto have we cleared certain positive truths concerning confession of sins, approved by the suffrages and general vote of all, or the most principal of all Divines, viz. 

1. That sins ought to be confessed, and ever acknowledged unto God, because he ever is offended, and always able and ready to pardon.  
2. Next, unto Man also by way of Reconciliation, when he is wronged; and by way of recognition, when he is able and willing with discreet words like apples of gold, to counsel and comfort wounded spirits.  
3. And amongst men, to the Priests and Ministers, who by their place and function, are Instruments of Reconciliation, God having so appointed, that by them a penitent should receive news of pardon, and restored favour.   And here my labour might have ceased, there being enough in these positions for a Christians practice, and a Penitents relief. And here the Period should have been, had not the Envious, and superstitious Man mingled these truths with tares. I say not whiles the husbandmen, the Ancient Fathers of the Church slept, but rather, after such time as they fell asleep in the Lord, abuses privily crept in, (Confession being carried privately and closely) of such consequence, as have well-nigh brought the duty itself out of Credit, at least altogether out of practice, and have caused the same to be laid by for many years; that it is hard to say, whether the neglect thereof, for the adjacent Superstition, hath not been more prejudicial to the growth of grace in the Church of God, than the usage thereof could have been together with the superstition. 
Matth. 13.30.  And whether the Labourers had not done better, to have suffered both to grow together, and to have reprieved the Felonious Mother for the Infant's sake in the womb, than by signifying their dislike so highly of the abuses, to permit the discipline itself to be abolished. But now if that rust may be filled off, and if the pure juice of the grape may be defecated from the dregs of corruption, there can be no reason given why the duty should not again take place, and be restored to its wont practice. The wisdom of the Correctors appearing in the discreet parting of the matter itself from the abuse, 
Il fault distinguer entre la choose & lafoy corruption qui la suit, laquelle il saudra retrancher, laissant la chose mesme, & non la prohiber. Da. Buchanan. L'histoire de la Conscience, p. 123.  and in restoring the same to its former place, and lustre; my poor thoughts have ever esteemed of them for poor Reformers, that shall weed up both tares and wheat together; like such indiscreet Zelots that pull down Churches, because formerly abused, against Christ's example, who chased forth the Buyers and Sellers, without any speech of the destruction of the Temple: an even, and just hand must be carried by such, as take that office upon them, lest pious ordinances be swept away in the mass, and rubbage of pretended superstition. And I think I may say or Confession now in use in the Church of Rome, as Aristobulus Cassandraeus did of a fountain at Miletum, which the inhabitants called Achilleium, whereof the water which streamed above was very sweet, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athenaus' Deipn●s. lib. 2. pag. 43.  but that which remained at the bottom very salt and brinish; some things flow good therein, but the Roman dregs are bitter. And for the better discovery thereof we must look over the same again, and handle three things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, openly, and distinctly; 
Punctìm agendum non precariò.  

1. The institution thereof, by whom, and of what authority it is;  
2. Next, the necessity thereof, how far forth it is required, and what danger may arise upon the abuse, and discontinuance thereof;  
3. And lastly the extent;   whether all sins, and the circumstances of each sin fall under the verge and charge of confession. The consideration of these points will give great light to descry the misdemeanours in the practic thereof.  

SECT. I.  
The Contents.  
The Decrees of the Tridentine Council for Divine right, and authority of Confession. The anathemas, held too severe by some moderate Romanists. Public Exhomologesis vilepended by those Fathers. The School-mens faintness in resolving for the divine institution of Auricular Confession. The Canonists plant the same upon the universal tradition of the Church. Divines siding with the Canonists. Oppugners of Auricular Confession in former ages. Pretences of Divine authority from places of Scripture examined. Different proceed in the Court of Conscience from earthly Tribunals. Special cognizance of all sins not a necessary antecedent at all times to Priestly Absolution. God pardoneth many sins immediately never spoken of to a Priest. Difference of Popish Divines concerning the matter and form in Penance, prove to be no such thing as Sacramental confession, which reacheth not higher than the Lateran Council. Confession of sin of the same institution as Repentance is. Divine institution manifold. In what sense Confession may be said to be of Divine institution.  
THe Church of Rome (or the most in that Church) father this imp upon Christ himself, and the institution thereof from no meaner an Author, & thereupon make it a principal part of a special Sacrament, which they call the Sacrament of Penance; and they have so strong a fancy that it is a Sacrament, and because it is so, or rather because they will have it so, it must be a divine ordinance, and of Christ's institution. Indeed if Confession did justly deserve that title, and inscription of a Sacrament, we should not stick to give unto God the things that are Gods; it being a Maxim in Christianity, that the Sacraments of the Church are of Divine institution; all the doubt is, whether Confession can assume so much justly unto itself, as to be the essential part of any Sacrament, or no; and in this Inquisition we are to take these steps, The first, to inquire whether private Confession of sin appear to have been any where instituted by Christ. And again, if it may be demonstrated from the word of God, that there is any such Sacrament ordained by him, whereof private confession sustaineth such a part, as is reported in the Church of Rome. For the first it is very true the lawful use thereof depends upon the Institution; for God forbidden but that his Institutes should be followed, and his precepts duly observed. It is good, yea very good (saith Ter●ullian) that God commandeth; 
Bonum, atque optimum est quod Deus praecipit; audaciam existimo de bono Divini praecepti disputare, neque eni●● quia bonum est, idcircò auscultare debemus, sed quia Deus praecepit; ad exhibitionem obsequii prior est Majestas divinae potestatis. Tert●l. de Poen. c. r.  I hold it impudence once to dispute, and question the goodness of Divine Precepts; nor ought we to hearken thereunto because it is good, but because God commandeth, the Majesty of his power must conduce to the performance of our duty. With God is the authority to command, and with us the glory of obedience. The only doubt i●, if God instituted any such thing▪ and that man's inventions are not taught for Divine precepts. The Council of Trent, that popish Cynosura hath decreed Auricular Confession to be of absolute necessity from ordinance divine, 
Dominus Jesus Sacerdotes sui ipsius vicarios reliquit, tanquam praesides, & Judices, ad quos omnia mortalia crimina deferantur, qui pro potestate Clavium sententiam pronuntient.— Constat Sacerdotes judicium hoc incognitâ causâ exercere non posse. Concil. Trid. cap. 5. de Confess.  and the Institutor Christ, who by investing his Apostles with the power of the keys then created this Court of conscience, submitted all sinners to this jurisdiction, gave the Priest's power to hear, and determine of all and all manner of sins, and the people a command to accuse, and lay open the least sinful actions, and fractions before these Judges, whom he hath made Lord Keepers of this privy seal; where the proceed for the trial of sins and punishments thereof are carried exceeding privately. And that God hath not commanded, nor doth the Church now a days require open confession, and open penance, 
Non est hoc divino praecepto mandatum, nec satis consultè humanâ aliquâ lege praeciperetur, ut delicta, praesertim secreta, publicâ essent confessione aperienda, Concil. Trid. lb.  and it would be an inconsiderate act to enjoin the same by any humane Law. Out of which Decree have been hatched these anathemas; 
Si quis negaverit Confession●m Sacramentalem vel institutam, vel necessariam esse jure divino. Can. 1.  The first against all such, as shall deny clancular confession to have been enacted by Divine authority, or not to be necessary upon the same ground. The second fulminates against those, that shall gainsay such a Confession, as necessarily required for the forgiveness of sins, 
Si quis dixerit ad remissionem petcatorum necessarium non esse jure divino confiteri omnia & singula peccata. Can. 2.  however they may approve thereof for the instruction, and comfort therein, and believe it of old to have been observed, that CANONICAL satisfaction might be imposed. The third Ban is upon those that affirm the Confession of all sins (as the Church observeth) to be impossible, 
Si quis dixerit confessionem omnium peccatorum (qualem Ecclesia servat) esse impossibilem, & traditionem humanam, & à piis abolendam, etc. Can. 3.  and that it is but a humane tradition, and to be abolished. This is the doctrine of that Councils Ca●ons, and Decrees. Where had those Fathers been as ready to prove, as reprove, and to confirm, as Censure, what they Anathematised, sure their thunderings would have been less, and lightnings more. Nor would the Divines of Lovian, and Coloign then assembled have desired more moderation in those Prelates, 
Cavendum Patribuc nè adversariis materiam praebeant ea objiciendi, quae Theologis non promptum sit refellere; quin potiùs eâ moderatione utendum, tam in doctrina, quàm in Canone, ut Catholicis ipsis offensioni non sint. Hist. lat. Concil. Trid. p. 283.  both in compiling the decree, as the Canon, for avoiding of Scandal in the Catholics, and in giving less advantage to the adversary in objecting what Divines could not easily answer. For is it not strange that out of those words of Christ in John 20. A Commission should issue to all Priests, with power to judge; and to all Christians with command to appear at this Court, to indict themselves of all they are conscious of, and to undergo the Priest's Penance, and sentence; surely the ladder must be well framed, where such rounds are, 
Climax priùs▪ conficiendus est bene longus, & ducendus Sorites sesquipedalis, ut detur ista conjungere.  and the links strongly set together, that shall draw on such a chain, and train of consequences. But the indiscretion of these Fathers in one thing can never be enough admired, in debasing of public Confession, and reconciliation as commanded by no law of God, nec imperantium bono futurum, nor should it be well done for any to command the same, whereas the Fathers truly so called only countenanced, and esteemed this, when the other was hardly hatched; of this in their writings there is frequent mention, but of that (now Rome's darling) scarce any footsteps appear; For let any living Proctor on that Councils behalf resolve me, why public Confession of sin should be but permitted by Christ, and the Private by him enjoined; 
Etsi Christus non vetuerit quam aliqum delicta sua publicè confiteri possit, non est tamen hoc divino praecepto mandatum, nec satis consultè humanâ aliqua lege praeciperetur. Concil. Trid. ib.  why a Magistrate should do ill in making a law for solemn Confession, and Christ institute and command the Auricular? Can that Confession confined unto private walls be of greater virtue, than that which breaks forth on the house tops? or do the keys unlock better in a corner, than in open view? Or shall a sinful story told in secret, come by a pardon sooner, than that which is divulged before all? Or shall the Absolution of a Priest, granted in a Chamber, or a Closet, prevail more than a Reconciliation made by the Bishops and Priests in the open Church? No less impudence is to be found in the words following, that by the holiest and ancientest Fathers, secret Sacramental Confession (as it is now used, and ever hath been in the Church) hath been always commended. Let those old records be compared with this new practice, and then judge of the integrity of these new Fathers.  
We will inquire what news there was of this ordinance before the opening of that Council, and whether the Schoolmen are confident, or a little scrupulous upon whom to father it. Scotus makes a question from whence the Mandate of Confession is derived, 
Q. quo praecepto tenetur quis ad confessio●em?  from the law of God, or from the Church's constitution; and this latter he would approve of, if two rubs lay not in his way: 
Quòd confessio non cadit nisi sub praecepto Ecclesiae, non potest faciliter improbari, nisi quia Ecclesia non attentasset tam arduum praeceptum imponere omnibus Christianis, nisi esset praeceptum divinum.  

1. That the Church would not have made so bold as to have imposed such a burden upon the Consciences of any, without express warranty from her Spouse? The true and chaste Church indeed would not have adventured without her husband's privity; but the Church of Rome hath set upon greater matters than this comes to. The treading upon Emperor's necks is as great a daring as the trampling upon the Conscience. The Pope's keys have gone beyond Peter's, not only to excommunicate, but deprive Princes; locking them forth of the Church, and their Regal Throne too: 
Quia non invenitur ubi ab Ecclesia imponatur istud praeceptum. Concil. Late●an.  Such instances as these set forth the impudence of that Strumpet.  
2 His other scruple was for that he knew not when, and where the Church imposed that precept: for this scruple, let him cast his eyes back upon a Council held not long before his time, and there he shall read it decreed for bo●h sexes once a year to come to Confession. And there that the time was instituted, 
Confession n'a point este instituée en ce concile, ains le temps seulment ya este d●claré, auquel, il la failloit fair. D. Bess Caresme, tom. 2. p. 721.  and not the duty is (with reverence to a doughty Sorbonist) unto a judicious understanding a thin, and poor evasion. By the way take notice Christian Reader, of that large assertion of Scotus, that there cannot easily be found any decree of Council, 
Nec Canonista facilè inveniret aliquod consilium, vel praeceptum propriè, ubi exprimatur praece ptum de Confession facienda.  or precept of the Church extant for Confession; thence he proceeds to the Glossator upon Gratian, and acquaints us with his opinion, viz. It were better held, that Confession was instituted by a kind of universal tradition of the Church, 
Meliùs dicitur eam institutam à quadam universali Eccl siae traditione, potiùs qu●m ex Novi Testam●nti vel Veteris authoritate. De poenit. dist. 5. in principio.  than from any authority of the Old or New Testament.   And that it was taken upon the trust of Tradition rather than ready payment of the Scripture, the not admitting of any such custom in the Greek Church, 
Confessio non est necessaria apud Graecos, esset autem necessaria si praeciptum de ea esset ex authoritate Scripturae. Gloss. ib,  brought the Glossator to that mind; for that Church would not wittingly cast aside what God's word imposed. After all this Scotus turns to the other side, 
Videtur rationabiliùs tenere, quòd Confessio cadat sub praecepto divino positivo.  and utters this faint opinion; It seems more reasonable to hold, that Confession may fall under a Divine positive precept. A lukewarm assertion, not firmiter tenere, constantly to believe, but rationabiliùs, more reason for it, and not tenetur it must be held, but videtur it may seem, it is so, but as it seemeth; and cadat, non cadit, it may fall under a divine precept, and it may not fall out so: what it seemed unto Scotus, I know not, but it seemeth unto me, that the faith upon the divine ordinance of Confession was then but of tender growth, and not fully ripe till the days of the Council of Trent. At length discarding some of the usual arguments, weakening others, and delivering some new ones of his own, (whereof the Reader by and by amongst others shall have a reckoning) he resolveth all his disputes into this uncertain conclusion; 
Veligitur tenendum est, quod sit de jure divino promulgato per Evangelium; vel, si illud non sufficiat, quòd est de jure divino positivo promulgato à Christo Apostolis, sed Ecclesiae promulgato per Apostolos absque omni Scriptura, sicut multa alia tenet Ecclesia ore tenus per Apostolos sibi promulgata sine Scriptura. Scot lib. 4. d. 17. Qu. Unica. Sect. in ista.  Either it must be held, confession to be of divine right promulgated by the Gospel, or (if that suffice not) that it is of divine positive law promulgated by Christ unto the Apostles; and by the Apostles unto the Church, without any written Scripture; as there are many points which the Church embraceth, (too many) delivered by word of mouth from the Apostles, without any Scripture at all. Thus is the gentle Reader left unto his own choice, which opinion to trust unto, whether confession belong unto the Scriptures, or Tradition; and were I a Romanist, (considering what Confession is now come to in that Church) my thoughts would pitch upon the latter as the best cover; But here is the inconvenience; if a Sacrament be verbum visibile (and this they will needs have to be a Sacrament) it were but a sandy foundation to lay the fabric there of upon verbum invisibile unwritten tradition. Thus goeth the case with Scotus, not altogether after the Boman cut; and hereof the Cardinal gives a reason; Because he and other Writers lived before the celebration of those Councils, 
Scotus & caeteri Doctores ante concilia illa vixerunt, in quibus accuratiùs haec omnia explicata sunt. Bell. l. 1. de Poen. c. 11.  wherein these points were accurately handled, and unfolded.  
Gabriel agreeth with his Master Scolus, and for a final determination resolveth; That the Apostles received it from Christ, 
Videtur finaliter dicendum, quòd praeceptum de Confessione Sacramentali promulgatum est à Christo Apostolis, & per ipsos Apostolos promulgatam est Ecclesi●e verbo & facto sine omni Scriptura. Biel, l. 4. dist. 17. Q. 1.  and the Church from the Apostles in so secret a manner, as the Scripture maketh no words thereof at all. A private conveyance perhaps sorted best with a private business. This Schoolman makes up an answer to that objection of Scotus, sc. It cannot be a Church ordinance except the time, and place be showed where the same was ordained, roundly denying, that express mention of time and place is requisite to show the Original of every Ecclesiastical constitution, and assureth us, that many traditions, and customs are received by the Catholics as Church-Ordinances, wherein they are to seek for the ubi, and quando of their beginning. A Church-law than Confession might be in Gabriels' opinion, though it be not extant where, and when it was introduced. The Seraphical Doctor saith. The Lord hath not instituted confession immedately and expressly; 
Confessionem Dominus immediate & express non instituit. Bonav. l. 4. d. 17. n. 72. Christus instituit confessionem tacitè, Apostoli autem pro nulgaverunt express. Antonin. part 3. t●t. 14. c. 19 S●ct. 2.  And the Archbishop of Florince, Christ hath instituted confession tacitly, but the Apostles have published the same expressly. Scarcely can these two sentences be pieced together; Christ-hath not instituted immediately, saith one; that is, not in his own person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but by his substitutes the Apostles; it was not instituted from them, but promulgated, saith the other, from whom then? He insinuated Confession (saith a third) and that secretly too, leaving the publication thereof for the Apostles; and if he have done so, 
ja hoc quòd Ministris Sacramentorum Christus dedit potèstatem ligandi & solvendi, insianavi●, confessionem cis tanquam judicibus fieri debere; sic ergo Christus confession●m instituit , sed Apostoli promulgaverunt cam expressè. Comp. Theol. verit. l. 6. c. 25.  The Apostles it seemeth were unmindful of Christ's charge, no where to publish a point, and Sacrament of such importance. One Apostle indeed saith of one Sacrament indeed; 
1 Cor. 11.23.  That which I received of the Lord have I delivered unto you. But of this matter no news, no syllable, a deep silence; yet the same Apostle averreth that he had declared unto them all the counsel of God; 
Acts 20.27.  surely he was not of our Saviour's counsel in this behalf. It is then true alike, The Apostles published this doctrine, and Christ instituted it.  
Thus he Schoolmen stumble at the institution, but the Canenists go down right to work; for the glory of that order Panormitan repeateth what others, and relateth what himself holdeth thus; Some say that confession was instituted in Paradise in a figure, 
Quidam dicunt quòd fuit instituta in Paradiso figuratiuè, dum Deus indirectè compulit Adam ad confitendum peccatum. Alii quòd sub lege, alii quòd in novo Testamento figuratim, dum Christus dixit Leprosis quos sanaverit, Ita & ostendite vos Sacerdotibus. Alii quòd ex authoritate Jacobi Apostoli dicentis, Confitemini alterutrum peccata vestra: sed Glossa ibi tenet, quòd potiùs sit instituta ex quadam generali traditione Ecclesiae, undè Graeci non peccant non utendo confession, confitentur enim soli Deo in Secreto; quia apud eos non emanavit haec constitutio, sicut in simili dicimus, in incontinentia, nam non peccant eorum Sacerdotes utendo Matrimonio, quia Continentia est de jure positivo, & ipsi non admiserunt illam institutionem.— Multùm mihi placet illa opinio, quia non est aliqua authoritas aperta, quae innuat Deum, sive Christum apertè instituisse confessionem fiendam Sacerdoti; tamen cum sit generalis apud nos illa traditio, peccaret mortaliter Latinus non utendo hac confession. Panorm. super. Decretal. 5. cap. Quod autem. c. Omnis utriusque, Sect. 18. extra. Glo.  when God upon the by urged Adam to confess his sin: Others under the Law; and others figuratively in the New Testament, when Christ said unto the Lerers whom he healed, Go and show yourselves unto the Priests. Others from the authority of Saint James the Apostle saying, Confess your sins one to another. But the gloss upon that place holdeth, that it was rather instituted from a general tradition of the Church; hence it comes to pass that the Greeks sin not, in not using Confession, for they confess to God only in secret; and because this institution hath not yet attained unto them, at we say in the like case of incontinency, that their Priests offend not in marrying, for single life is but a positive law, and they never admitted of that institution.— This Opinion pleaseth me much, because there is not any clear authority, which intimateth that either God, or Christ did evidently ordain that Confession should be made unto a Priest But at this present time since with us it is a tradition generally received; A member of the Latin Church should offend mortally in forbearing the use of this Confession. From which testimony we gather these glean: 

1. That the ground of Confession is a general tradition of the Church.  
2. That the Greek Church used not auricular Confession, nor had that institution reached 
(a) Floruit Panomitan. An. Dom. 1440.  as yet unto them.  
3. That single-life in the Clergy, and clancular confession, are observed in the Latin Church upon like grounds; viz the positive Laws of the Occidental Church.  
4. That the obligation of single-life, and confession, are of force in the Ponentine Churches only, where they have formerly been admitted.  
5. That as the Greek Priests sinned not in contracting marriage, because Coelibate in Priests is but de jure positivo only; no more did the Grecians in not confessing, because the institution thereof is but de jure positivo only, and both restrained to particular Churches, and they remaining without the compass of those ordinances.  
6. That a member of the Latin Church sinneth mortally in abstaining from Confession, because in that Church the general tradition thereof hath been received.   By all of which it appeareth that Canonical obedience was required only to Confession, as an useful constitution of the Church, and of such persons and places only as had consented thereunto. The succeeding Canonists have sailed by this compass: All of them (if credit may be given to impetuous Maldonate) following their first interpreter, 
Omnes Juris Pontificii periti secuti primum suum interpretem, dicunt, confessionem tantùm esse introductam jure ecclesiastico. Maldon. disp. de Sacram. Tom. 2. c. 2. de Confess. orig.  say that confession was only brought in by the law of the Church. And in truth the Gloss of Semeca upon Gratians decrees, and the handling of that gloss by the late Roman Correctors, clearly show the wind to be in another corner with them than at Rome: 
Gloss. de Poenit. initio dist. 5. in poenitentia.  for John S●meca, a Glossator upon Gratian, approving that opinion which settled Confession upon Church-tradition, is checked by one Friar Maurick, appointed by Pius V to oversee such Glosses, with this Marginal note. Nay Confession was ordained by our Lord, 
Imò conf●ssio est instituta à Domino, & est omaibus post Baptismum lapsis in mortale peccatum, tam Graecis quàm Latinis, jure divino necessaria. Rom. Correct. ib. in margin.  and by God's law is necessary to all that fall into mortal sin after Baptism, as well Greeks as Latins. The Council of Trent had said Amen to this, and Anathema to that opinion; therefore all Glosses, decrees, and determinations Theological, must be calculated according to that Latitude.  
Then were the Canonists put to silence, but the Divines keep a muttering still. Peresius Aiala derives the lively expression thereof from tradition; for however (saith he) this confession might be shadowed forth in the old Law, 
Quamvis Auricularis haec confessio in lege veteri fuit adumbrata, per praecursorem Christi inter partes poenitentiae commendata, & tempore Apostolorum etiam usitata, & tandem ab Jesus Christo Redemptore videatur esse instituta; tamen nuda, & clara hujus Sacramentalis instituti ratio, quantum ad substantiam, & circumstantias ejus, divinâ traditione solùm constat. Peres. consid. 3. de tradit. Auric. Confess.  might be commended by the forerunner of Christ amongst the parts of Repentarce, might be used by the Apostles, and at last seem to be instituted by Jesus Christ our Redeemer; yet the naked and evident reason of this Sacramental institution, in respect of the substance, and circumstances thereof, is only manifest from divine tradition, His Countryman Canus, a Divine of some judgement, but more freedom than usually is amongst men detained in servitude, having sifted those texts vulgarly recited for this purpose; concludes of that in Saint James, 
Alia quae solent afferri, ut est illud Jacobi, 5. Confitemini alterutrum, etc. & illud Luc. 17. non adeò firma videntur adversùs Paereticos testimonia; tametsi dici etiam facilè poterat, quòd lic●t ex sacra Scriptura hujusmodi praeceptum non haberetur, habetur tamen ex traditione Christi & Apostolorum, quemadmodum alia pleraque naturae fidei documenta. Canus, part. 5. Relect. de Poenit. pag. 900.  Confess one to another, etc. & that other of Christ, show yourselves to the Priest's, as of testimonies too weak to encounter Heretics; and betakes himself to this last refuge; Although it may be easily said, that, let it be granted there is not extant any such command in holy Scripture, notwithstanding it is received from the tradition of Christ, and the Apostles, as many other doctrines of the nature of faith are. Add hereunto a Provincial Synod assembled at Perterovia in Poland, where the Fathers conclude thus; From hence it may be collected, that Auricular confession was without doubt delivered from Christ by word of mouth; 
Ex quo colligere licet, quòd viva voce procul dubio fuit à Christo tradita; cujus midtò maxima dictorum & factorum pars mandata Scripturis non est. Confess. Syn. Prov. Perter. habit. 1551. c. 47. de confel. p. 253. 2. edit. Dilingae 15.57.  the greatest part by far of whose sayings and do were never committed unto any writing. In the opinion then of this Conventicle, Christ instituted the same; but where and when tradition can best inform.  
This want of Proof in Scripture, and Resolution in Divines, occasioned some in those times to be otherwise minded. The Waldenses of Provence and Dauphin, Anno 1535. amongst sundry other Articles of their Belief as had been taught unto them from Father to Son for many hundred years, sent to Oecolampadius, and Bucer, this seventh; Auricular Confession is not commanded by God, 
History of Waldenses collected by I.P.P.L. p. 59, 60. edit. London, 1624.  and it is concluded according to the holy Scriptures that the true Confession of a Christian consisteth in the confessing of himself to one only true God, to whom belongs honour and glory: There is another kind of confession when a man reconcileth himself unto his neighbour, whereof mention is made in the fifth of Saint Matthew the third manner of confession is, when a man hath sinned publicly, and all men take notice of it, so he confess, and acknowledge his fault publicly.; Our Countryman John Wickliff began openly oppose Sacramental confession, 
Cepit confessionem Sacramentalem apertè oppugnare, asserens eam non in Scriptures fundari, sed ex sola institutione papali introductam suisse. Tho. Walden. Tom. 1. de Sacr. cap. 135.  affirming the same not to founded upon the Scriptures, but to have been brought in only by Papal institution: saith his Antagonist Tho. Walden, and not unlikely; for in that ridiculous pack of heresies amassed by the Council of Constance, and laid unto his charge, this we find for one; If a man be duly contrite, 
Si homo fuerit debitè contritus, omnis confessio exterior est sibi superflua & inutilis. Conc. Const. Sess. 45. Error. Jo. Wickl. à Martino 5. damanat.  all external confession is superfluous, and unprofitable. And in a declaration of Walter Bruit, containing divere positions by him asserted, Anno Dom. 1393. this is one; 
Archb. Abbot of visibility of the Church. p. 72. edit. Lond. 1624.  that auricular confession is not prescribed in the Scripture. Add unto these how in the Province of Tholouse, a certain People called Boni homines, (a branch of the Waldenses, 
An. Dom. 1175  if not the tree itself) being questioned by the Bishop of Lions, 
Interrogavit Episcopus— si deberet unusquisque consiteri peccata sua Sacerdotibus & Ministris ecclesiae, vel cuilibet laico, vel illis de quibus dixit jac. Confitemini alterutrum, etc. Qui respondentes dixerunt, infirmis sufficere, si confitentur cui vellent; de Militibus vero dicere noluerunt, quia non dixt Jacobus nisi de infirmantibus. Quaesit it ●tiam ab eis si sufficiebat sola cordis contritio, & on's confessio; vel si erat necesse ut facer nt satisfactionem post datam poenitentiam, icjuniis, eleemosynis, afflictionibus peccata sua lugentes, si suppeteret cis facultas. Responderunt dicentes, quia Iacobus dicehat, Confitemini; alterutrum; peccata vestra, ut salvemini & per hoc sciebant quòd Apostolus aliud non praecipiebat nisi ut consiterentur, & sic salvarentur, ●ec volebant meliores esse Apostolo ut aliquid de suo adjungerent, sicut Episcopi faciunt. Rog. Hovedon. Annal. pars. post. Henrici secundl R. p. 319. edit. London.  If every man ought to confess his sins unto the Priests, and Ministers of the Church, or else to a Layman, or to those of whom Saint James saith, confess your sins one to another:; They answering said, for them that are sick, they may confess to whom they please; Of others they had nothing to say, because Saint James spoke only of infirm persons. The Bishop further demanded of them, if contrition of the heart, and confession of the mouth were sufficient, or if satisfaction after penance enjoined was necessary, in bewailing their sins in fasting, afflictions, and almsdeeds, if they were able. They answered saying, Saint James saith, Confess your sins one to another, that you may be saved; and by this they perceived that the Apostle commanded nothing else, but that they should confess, and be saved; neither would they be better than the Apostle, as to add any thing of their own heads as Bishops do. So hath Roger Hovedon related their tenet in the process of their condemnation. Afterwards Anno Dom. 1479. there issued a commission from Rome to Alphonsus Carillus, Archbishop of Toledo, authorising him to assemble a Synod at Salamanca, and convent the Professor there, Petrus Oxoniensis, for teaching these conclusions; 

1. That mortal sins in respect of the offence, 
Conclus. 1. Peccata mortalia, quantum ad culpam, & poenam alterius seculi, delentur per solam cordis contritionem, sine ordine ad claves. Conclus. 2. Quòd confessio de peccatis in specie, fuerit ex statuto aliquo universalis Ecclesiae, non de jure divino. Conclus. 3. Quòd pravae cogitationes confiteri non debent, (Prelates latin) sed solâ displicentiâ delentur, sine ordine ad claves. Conclus. 4. Quòd confessio non debet esse secreta. Canus, part. 6. Relect. de poenit. p. 899.  and blotted out only by the contrition of heart, without relation to the keys.  
2. That confession of each particular sin was grounded upon some stature of the universal Church, and not upon divine right.  
3. That evil thoughts ought not to be confessed, and are blotted out by a dislike, and displeasure thereof, without reference unto the keys.  
4. That confession ought not to be held in secret.   All of which were condemned at the meeting, and that condemnation ratified at Rome, and that Ratification inserted for the worth thereof, into the Extravagants, by Sixtus IU.  
This opinion than could no sooner peep out, but it was cut off by such as in those ages struck the stroke. It remaineth now that we examine the grounds of such Censures, and condemnations. Some of the Theologues that stand for divine institution, allege Christ's direction to the Lepers, 
Luke. 17.14.  Go show yourselves unto the Priests: I say some, not all; for the more judicious have laid aside this leaden weapon. But that some which gape more after the froth of allegories, that the clearer streams of the literal and genuinous sense, have somewhat esteemed thereof, as Haymo; for that not only sins must be confessed to the Priest, 
Quia non solùm Sacerdotibus peccata sua confiteri debent, sed etiam secundum corum consilium, poenitentiam, & satisfactionem veniae suscipere, recte dicitur, Ire, ostendite, &. vice enim Dei peccata Sacerdotibus pandenda sunt, & inxta ill●um consilium poententia ageada. Qui ergo babet lepram p●ccati in anima, debet ●enir●●ad Sacerdotem, & ci humil●ter peccata consiteri. Haym. Domin. 14. post. pertecost. p. 401.  but moreover that by their advice penance, and satisfaction of pardon must be obtained; it was well said, Go show yourselves unto the Priests, for unto the Priests instead of God are sins to be opened. and penance at their discretion to be imposed. And a little after; The man that hath the leprosy of sin in his soul, aught to resort unto the Priest, and humbly make confession of his sins. Thus Haymo hath laid a weak load upon a weak back; yet such is the weakness of our Rhemist, 
Rhemists Annot. in Luke 17.14.  judgements, that they think it worthy to furnish an Annotation, and in good sadness tell us, that by leprosy is meant sin, to be healed by the Ministry of the Priests, and by showing, Confession, and to that purpose quote a book of Saint Augustine's as truly his, as their note is unto the text. Such allusions may serve to stuff a Postill, but not to back an argument, as a Frenchman cries out upon his Auditory. Show your consciences (good people) unto your Priests, 
Moastrez vos Consciences aux Prestres, & leur declarez vos Pechez, si en voulez estre guarcatis. Serm. pour le 14. Dimanche apres la Pentecost. A Roven chez. D. Landet. 1634.  and declare your sins unto them, if you will be healed. However the Pulpit may flourish with such Clerklike collations, the Polemical writers are squeamish therein. The Cardinal likes the allegory, but not the pillar that suftaines it; for we do not affirm (saith he) that the Lepers were dispactched by Christ unto the Priests, 
Neque nos dicimus missos leprosos●à Christo. ad Sacer lotes, ut illis peccata sua confitere●tur; sed ut in lege veteri cogaitio lep●ae corporalis, ità in nova, cogaitio lep●e sp●ritualis ad Sacerdotes pertinet. Bellar. lib. 3. de poen. c. 3.  to confess their sins unto them; but as in the old Law the leprosy of the body was of Priestly cognizance, so in the new, Spiritual-leprosie is to be taken notice of by our Priests likewise. 
Mittit Christus, nè calumninrentur Sacerdotes, Calv. Nec repudiavit penitùs christus Judaeorum presbyterium, cùm de leprae dijudicatione ageretur, ostend te (inquiens) Sacerdoti. Beza de Presb. & excom. p. 17.  Why then did Christ send them? thou wilt say, To show the respect he bore unto Levi's order, and to remove that scandal, as if he went about to break the Law. And why the Lepers above all others of the diseased were sent to Christ, Lyra gives two reasons; 

1. That the Priests might testify if they were thorough by healed; 
1. Quia Sacerdotes debebant judicare num talip e●●et verè curatus. 2. Quia pro sua emendatione tenebatur offerre sacrificium determinatum in lege. Lyr. in Luc. 17.  and so against their wills be witnesses of the Lepers coration, and Christ's miracle.  
2. To offer for their healing the sacrifice appointed under the Law; upon other errands than they were sent, and not to confess their sins.   Remitted then they were unto the Priests for trial, and examination, not for any acknowledgement; not to confess they were Lepers, but to make it apparent to the Priests first, and by the Priests to the people, that they were healed from their Lepry, and freed from the danger of infecting; It being the Priest's office to try such men, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophylact in Luc. 17.  and they to undergo the censure. How impertinent then is it to infer a Divine institution from a politic ordinance? 
Importuna est illorum allegoria qui legem merè politicam inter ceremonias reponunt. Calvin.  and to make a Law of State to become a typical ceremony? especially where the manner and end are so different; 
Siste te summo Sacerdoti, de publico coetu intelligendus est; ut praeteream fieri id solitum magis ad publicam gratiarum actionem, vel ad partae sanitatis, aut alterius cujuspiam beneficii judicium. jac. Rex Med. in Orat. Dom. p. 63. lat. edit.  for in Auricular Confession the sin is acknowledged, here the binefit; the act there is private, here public; there the spiritual lepry is revealed, that it may be cured, here after the cure, that it may be censured; there that the Confessed sinner might be restored to the saithful society, here that the convicted leper might be exiled; there exposed as an example of devotion, here expelled upon danger of infection; there penitents make their resort to receive the benefit, and here the lepers to be thankful for the benefit received. This showing therefore unto the Priests, shows no such matter as Auricular Confession to be of Divine right and institution.  
We must then see better cards. Their best plea is from the words of Christ; Receive the holy Ghost: 
joh. 20.22, 23  whose sins soever ye remit, they are remitted unto them, and whose sins soever ye retain, they are retained. Words of a pregnant sense in the Church of Rome, as to bring forth at one venture twins, two Sacraments of Penance and of Oeder. That Christ therein conferred a power to the Apostles, and their successors over sins, is a clearer truth than may well be denied; but whether such a power over consciences as is exercised in that Church, must now be questioned. The power itself in remitting and retaining fins, we must adjourn to its proper place, and must for the present examine whether the words of Christ, in themselves considered, or by necessary consequent prove auricular confession to be of divine right and institution. The Roman Divines insist upon the latter, and endeavour by necessary consequent to infer the same thus; Such as have fallen into sin after Baptism, are bound by God's law to repent thereof, and seek to be reconciled unto him, but none can be truly penitnet: or reconciled unto God without confession of sin unto the Priest; which assumption they further confirm thus; Christ hath instituted the Priest's judges upon earth with such power, 
Christus instituit Sacerdotes Judices super terram cum ea potestate, ut sine ipsorum sententia nemo post Baptismum lapsus reconciliari potest; sed nequent Sacerdotes judicare nisi peccata cognoscant. Bellar. lib. 3. de poenit. c. 2.  as without their sentence, No sinner after his Baptism can be reconciled: but no Judge can pass a sentence upon unknown sins, and secret sins cannot be known but by Confession of the party; therefore, they conclude, etc. from which discourse thus framed, arise in their opinion these two Consectaries; 

1. That Priests are instituted by divine right to hear and determine of sins brought before them by Confession.  
2. 
Comme l'institution des Prestres est de droit divine pour confesser les Pecheurs, ausi est bien la confession des Pechez pour estre sait devant ses Juges; & comme Di●u les a ordonaé & commandé aux Prestres d'ouir les confessions, & pardonner les pechez; ausi par la mesme, ordonnance, & commandment, à il oblig● les fideles, Penitens a lieur d●co●urir, & declarerleurs sautes. D. B●ss. Carefme, Tom. 2▪ p. 724.  That sinners are enjoined by the same authority to appear at this Tribunal, and there to accuse themselves, that they may be absolved.   And as God hath ordained and commanded Priests to hear Confessions, and to pardon sins; so by the same ordinance, and command, hith he obliged the believing Penitents to discover and declare their offences. No argument more cried up than this, and as common with Rome's proselytes, as water in Tiber: and thou hast it (good Reader) as it is pressed by a Jesuit and a Sorbonist, who would be thought to be the only Scribes and Pharisees of Papal Divinity; and mayst observe how all the force hangs but upon the by, one wheel moving another, that if the least flaw happen in any one, the motion, that is, the conclusion ceaseth; Many consequences, but how put together, by what pins, and contignations, that's a secret. 
— depinge ubi sistam  

Persius' satire. ult.  Inventus Crysippe tui finitor acervi.  For according to this induction, without Confession to a Priest no absolution, and without Priestly absolution no remission; and without remission from the Priest, no reconciliation with God. Or thus; No reconcilement betwixt God and a sinner, except his repentance be sincere; no Repentance is sincere till the Priest approve, and judge it to be so; no Priest can judge of the Sincerity of Repentance, without notice of the offence; and notice he cannot have without a sinner's confession: 
Christus certè nihil horum dicit in sententia illa, Joan. 20— de tali judiciario processu nulla syllaba ibi extat. Chemnit. ex. part. 2. p. 178.  Thus have you this argument upstaires and downstaires. And if all these inferences flow so naturally and necessarily from the text, how dull-sighted were the Ancient Doctors that could espy none of them. Let us tread this Climax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for if it appear that the Priest is not constituted a Judge in this case, than there will lie against him exceptio fori, and a sinner may demand, Who hath made thee a judge over us? Or if a Judge, yet not infallible, and is not sure always to remit where God remitteth, and retain where he retaineth. Insomuch that then, and there lies an appeal from him to the Judge of all the world who will do right; also if many sins are brought before God in prima instantia, and pardoned by himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than all sins are not so necessarily to be spread before the Priest. Again, if God hath invested the Priest with judicial power to take cognizance of sins in this Court of Conscience; and hath laid no necessity upon sinners to resort thereunto with suit and service, but left it to the liberty of each man's Conscience in submitting himself to the jurisdiction thereof. If (I say) these, or any of these be just exceptions, the nerves of this argument will be soon abated.  
I will let the first alone, Whether the Priest be a Judge or no in the matter of Absolution; but take him for one, and that there is such a private Court of Conscience, wherein the sinner arraigns' himself, and the Priest pronounceth sentence, yet the proceed differ much from all Secular Tribunals, where earthly Judges must take notice of the fact in particular, and go according to Evidence; here because the Courts are kept in God's name, to whom all things are known, and for that he cannot be deceived, but man may, a Priest may leave the knowledge of the sin to God, and yet take notice of the Sinners repentance, (so far as in him lieth) and according to his apprehension grant him absolution. I cannot free this Subalternate Judge from being imposed upon; but dare confidently aver, the Sovereign Judge cannot be deluded. I say moreover, A Priest may think he hath proceeded right, according to the light he hath received, and yet be mistaken; for a sinner may put on the outside of Repentance so artificially, as to compass his absolution from his Confessors hands, but from the highest hand his further condemnation. And ofttimes a great Penitent may make so little show, that the Priest may see no reason to acquit him, whom God seethe great cause to absolve. The cause than is many times not fully nor truly opened unto man, but unto God always. There is a difference (saith Chemnitius) betwixt a judicial Tribunal, 
Discrimen est inter judicium & functionem Ministerii Evangelii; in Judicio juxt a causae cognitionem pronunciatur, prout bona vel mala est: Ministerium verò Evangelii mandatum habet annunciandi, & impartiendi alienum bencficium, Christi scilicet, ad remissionem Peccatorum,— qui petit absolutionem duo sibi proponit; 1. ipsum Deum, utpote à quo petit & quaerit remissionem peccatorum, atque adeò coram ipso totum cor suum effundit. 2. deinde proponit sibi Ministerium, cujus voce, seu Ministerio tanquam Legati, Nuntii, seu interpretis, Deus utitur ad impartiendam, & obsignandam absolutionem. Quando igitur deictum meum cognitum feci Deo, non neccssaria est scrupulosa enumeratio coram Ministro, qui tantum dispensator est alieni benefic i.— Ut Minister intelligat cum qui absolutionem petit, doctrinam intelligere, peccata agnoscere, poenitentiam agere, & in Christum credere; quae cognitio haberi potest absque illa enumeratione, etc. Chemnit. Exam. part. 2. de Confess.  and the function of the Ministry of the Gospel; At the Judgement seat accordingly as the cause is opened, be it good or bad, is judgement given; but the Ministry of the Gospel hath a command of declaring and imparting a benefit from another, viz. remission of sins from Christ,— again, He that seeketh absolution, proposeth unto himself these two, First, God, from whom he craveth, and seeketh remission of sins, and therefore before him poureth out his whole hest, In the second place he proposeth unto himself the Ministry, by the Voice whereof, as from an Ambassador, Nuntio, or interpreter, God bestoweth and sealeth an absolution. When therefore I have made my case known unto God, a scrupulous enumeration is not necessary before the Minister, who is only the dispenser of another's favour; and then adviseth the Minister, 
Medicinae locus est hic non judicii Chrysost.  that if he perceive the Penitent, who seeketh for absolution, to have a competent knowledge what sin is, and what repentance is, and what it is to believe on Christ, upon which notice he is warranted to give absolution. And much to the same purpose Canus; We must call to mind that the end of this sacramental judgement is not punishing, 
Illud commemorandum est, hujus judicii sacramentalis finem non tam punitionem, & vindicationem justitiae esse, quàm vindicationem salutarem; ex quo fit, ut licèt in judicio purè vindicativo exacta culparum cognitio requiratur, ut viz. tanta sit poena, quantam quis per culpas meritus est; at in judicio hoc Sacramentali non exigitur exacta cognitio peccatorum, sed qualis, & quanta necessaria est ad curationem, & salutem Poenitentis; haec enim hujus judicii finis est. Canns' part. 6. Relect. de Poenit. pag. 903.  and the vindicating of justice, but the vindicating of salvation; whence it is, that although at that Tribunal which serveth only for infliction of punishment, there is required an exact knowledge of the offence, that the punishment may be squared according to the nature thereof; yet in this sacramental judgement a strict account of sins is not exacted, but such, and so much only, which is necessary for the salvation of the penitent; for that is the scope of that judicatory proceeding. Wherein we note, 

1. Confession of sin is so far forth required as may be for the Penitents salvation;  
2. And again, that an exact confession of all sins is not requisite to the salvation of a Penitent;  
3. And lastly, the ends aimed at in this Spiritual Court, are not the same with the terrestrial benches;   for here the way is made for mercy, and there the work for justice; judgement is remembered there without mercy, and here mercy without judgement; thereupon an exact and curious search into the knowledge of all sins is not so necessary to this spiritual Judge, and so the first link in the chain is broken.  
But suppose a confession so exact, and an enumeration of sins so scrupulous as Rome willeth, were thought necessary, what if the Judge proceed not to sentence according to the right opening of the case? We make no question of the Judge's authority, we suspect his sincerity, and there is great difference between authority to do a thing, and infallibility in the doing of it. Now his sentence is right, and ratifyed in heaven, when he proceeds according to evidence, but it is not infallibly certain, that he shall ever do so; and we cannot imagine any erroneous sentence to be confirmed above, sine Coeli infamia, without dishonouring the Supreme Judg. And that sometimes the Priest is out, the School distinguishing of the erring key, confirmeth; for what need to distinguish of the erring key, if the key never erreth? therefore Lyra hedgeth him in, and tells him that his sentence is allowed of by God, 
Hoc tamen intelligendumest, quando judicium ecclesiae divino judicio conformatur. Lyr. in joan. c. 20.  When the judgement of the Church is conformable to his. Never any simple Priest hath been so arrogant as to assume this privilege to be infallible, the claim whereof the high-Priest at Rome hath made his prerogative: but what will you say if the Pope hath erred, and that in this present business of absolution, and eke in his own case? Read this ensuing story, you that are devoted to his chair, and tell me how you like it. Pope's have power to make choice of their Confessor, of whom they please; and there was a Pope perceiving his life to draw to an end, 
Capellano suo authoritatem Apostolicam contulit se absolvendi sub plenaria remissione, ut fieri solet in anno Jubilaeo.  that committed to a Chaplain of his own, Apostolical power to absolve with plenary authority as in the year of Jubilee; By virtue whereof, after confession made, he received absolution, and so departed this life. Not many days after he appeared to his Chaplain with a heavy look, and in a mourning weed, and being demanded, If he was the late Pope, answered yea; also the Chaplain desiring to know why he was so dejected in countenance, and clothes; for that, quoth the Pope, I am adjudged to eternal death; Is it possible, replied the Chaplain, since upon thy confession thou receivedst the benefit of plenary absolution? it is even so, said the Pope, 
Supremus judex absolutionem illam ratam non habuit. Spec. Exempl. dist. 9 Sec. 30.  because the highest Judge would not ratify that absolution. The Relator tells us, how by this apparition God would let us know, that if it be so in the green wood, and top of the Church, we should consider what may fall out in the dry and under branches thereof, where there is less authority; that although God and the Pope have but one Consistory, yet they are not always of one mind; and if Christ confirm not in heaven the sentence of his Vicar on earth, we may well doubt if every Sir John's absolution discharge us before God; and if the Pope's keys may err in his own case, we may suspect their integrity in other men's; and so we see the second link in this Sorites is feeble, and apt to be broken.  
For all this, let it be granted that sins must be fully opened, before the Priest can proceed to Sentence; and that he could not proceed amiss in the sentence of absolution and pardon; yet except God had made over the hearing of all sins unto his Priests, 
Illa potestas remittendi peccata non ita intelligenda est data Sacerdotibus, quasi Deus se eâ abdicarit, & eam prorfùs transtulerit in Sacerdotes, ità ut in absolutione non Deus, sed Sacerdos remittat peccata. Chemnit. Exam. part 2. p. 176.  and reserved none to himself, as not minding to be troubled about any such matters, and had resolved neither to forgive the sin, nor give the audience, but to such only as the Priests have remitted, the argument would be the more impregnable. But if our God be contrary minded (as sure he is) having shut out no sins from his gracious audience, and is of so quick an ear, as to hear the very desires of our hearts; and so swift to mercy, as to prevent oral Confession with a pardon; how loosely doth this reason hang? The present Greek Church upon confidence hereof addresseth herself unto God for a pardon, even for those sins which upon some causes were left out in Confession. Thus writeth their late Patriarch; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hierem. Patr. Constant. ad Tubing. Resp. 1. c. 11.  Whatsoever sins the Penitent for forgetfulness, or shamefacedness doth leave unconfessed, we pray the merciful, and most pitiful God, that those also may be pardoned unto him; & we are persuaded that they shall receive a pardon of them from God; thus he. God then remitteth sins never confessed to a Priest, and ofttimes retaineth sins that are confessed; for the Priest's sentence is not always agreeable with his, nor of the same latitude and extent; God remitting whomsoever the Priest assoileth, (if he proceed aright) and many more besides; and retaining whose sins soever he retaineth, and many millions besides. Thereupon Scotus observeth, that the words of this Commission are not precise, that is, whatsoever you remit, I remit also, and no more; and whatsoever you retain, I retain, and that only: For that many more sins are retained by God over and above those which the Priest retaineth is evident; The Priest only retaining such which are detected, 
Illud verbum, Quorum retinueritis, etc. non est praecisum; non solùm enim illa retenta sunt à Deo peccatori ad poenam, quaeretenta sunt à Sacerdote, quia Sacerdos noa retinet aliqua, nisi aliquo modo sibi accusata, sed signis indebitis poenitentiae; & tamen illa quae nullo modo sunt ostensa Sacerdoti, Deus retinet ad vindictam Gehennae; Ergò nec istud verbum, Quorum remiseritis, etc. erit praecisum.  in such a confession, whereof there are apparent signs, that it proceeds not from a penitent heart; in such cases where a sinner shall confess his sins and express no sorrow for the same, like those Qui peccant & publicant, sin and glory in their sin; wherein the Priest doth not absolve, that is, he retaineth, and reserves for future sorrow, or punishment. Now God retaineth those that draw nigh to himself and the Priest with their lips, but are far from both in their hearts; God, I say, retaineth these, and all those likewise that are not known to the Priest, if they be not repent of, to be punished in hell fire. So for the other member, viz. remission of sins: If more sins be retained by God than are by the Priests, it followeth that more sins are forgiven by God than are by Priests also; for be it far from us to think, that God shall be more strict than the Priest in retaining, and not more copious than the Priest in pardoning; or that God should exceed the Priest in detention of sins, and not in remission. No, no, God is rich in mercy, and though in mercy he so far remember justice as to re●ain more sins than Priests take notice of, yet his goodness is so great, as to forgive more than Priests are able to take notice of, or well understand. Therefore the Commission runs in words affirmative, and not negative; as if the remission and retention of sins made by the Apostles were precisely equal, and of the same dimensions with the remission and retention of sins made by God, which the negative terms, if they had been added, had also comprised; for Christ doth not say by way of negation after this manner, 
Undè neutri affirmationi adjunxit negativam denotantem remissionem factam ab Apostolis, vel retentionem esse praecisam respectu remissionis, & retentionis à Deo faciendae. Scotus lib. 4. dist. ●7.  whose sins soever ye remit not, they are not remitted, and whose sins soever ye retain not, they are not retained; for then the power in the hand of the Priest had been adequate unto that of God himself, and all sins must necessarily have come through their hands to Absolution. But their power is as a lesser sphere wrapped in a greater; a spark only of that celestial flame; or as the crumbs which fall from their Master's Table. For example, as every thing that standeth under the roof of an house, is under the cope of heaven, but not wwhatsoever is under the Sun, is included under that roof; so accordingly whatsoever the Priest remitteth according to God's Word, God remitteth; but not convertibly, whatsoever God remitteth the Priest remitteth. There remaineth then forgiveness for sin in store, besides that which the Priest ratione officii bequeatheth. Therefore all sins are not restrained to Priestly remission, nor by consequence to Auricular Confession, as the only means to come by absolution and pardon; and so the third link is broken.  
Last of all, let it be granted that the Apostles and their successors have power from hence to remit sins, not principally, but Ministerially, by way of arbitration; and that they cannot arbitrate in an unknown cause, and thereupon the matter which they are to decide, is to be made known unto them; and let that manifestation be granted to be confession, what will follow from hence? No more in the judgement of Scotus, 
Ratio ista benè concludil quòd Sacramentum poenitentiae est institutum à Christo tanquam utile & efficax; non tamen sequitur ex hoc, quòd sit necessariò recipiendum, ut cadens sub praecepto; quia extrema unctio est instituta à Christo, & confi●mationis Sac●amentum, & tamen neutrum est simpliciter necessarium, nec est praeceptum de isto vel isto recipiendo— Sint quatuor Sacerdotes quorum quilibet habet authoritatem absolvendi istum peccatorem, non tamen tenetur peccator se cuilibet submittere, sedillorum uni cui voluerit. Scot supr.  then, that this was a good and profitable ordinance, instituted by Christ, yet not necessary to be observed; for instance whereof, Confirmation and extreme Unction (which go for Sacraments at Rome as well as Penance) both must be thought to be of divine institution, yet neither adjudged necessary, nor is there (saith this Schoolman) any precept urging the use thereof. So here Arbitrators are appointed in cases of conscience, but no express command for any to submit to that arbitration. Pose le cas, There are 4. Priests, with equal power of absolution, yet a Penitent being in place, is not tied to submit to any one, but to whom he please. Here is then a judgment-seat erected, a Judge set upon the Pench, with commission to hear and determine of all sins, and yet no sinners compelled to come in but such as please. It seemeth Scotus held the words of Christ to invest the Priest with the power of a Judge, and Arbiter in the case of sin, to him that voluntarily submitted to that Tribunal; but withal that the words command not sinners to consent, and subject themselves precisely to that jurisdiction. At Caesar's judgement seat Paul stood, and aught to be judged, here a sinner may stand if he please, and be judged if he please, and subject himself to that censure, but he oweth no necessary service thereunto: This seemeth to be this Doctor's opinion, though I suppose the business dependeth not upon this uncertainty; but that there are some kind of sins, though not all, and some sort of sinners too, though not all, that not only may, but must come in & be judged here, if they love the welfare of their souls, as we shall see hereafter. Let us now gather up the broken pieces of this Argument. 

1. The Priest is to have notice of the sins of the Penitent before he can proceed to censure; that's true, but a general knowledge may sometimes suffice, without exaction at all times of particular Items.  
2. The Priest is constituted a Judge in such cases; that peradventure is true, but then he is fallible, and often erring in judgement.  
3. The Priest remitteth sins; that's true in a good sense; but God remitteth more properly and more than he, and many more without him.  
4. The Court of Conscience is up, the Judge enabled with authority, and is present at the Bench to hear; true, but liberty is left to Christians to resort, or not, to submit, or not, to that jurisdiction.    
Thus this Master-proof hangs together like a rope of sand; for the matter itself, I suppose, great is the authority which Christ in this place hath put his Priests in, and to great purpose questionless, as in due time may appear; and great care is to be taken by such that depend upon them, how they frustrate not the power of God, or rather their own souls of salvation; for the Priests bear not this power in vain. Nor may the Spiritual men vainly imagine that they are in place, 
Qui ex his cristas erigunt & tyrannidem quandam sibi vendicant, cur non meminerint corum quae mox praecesserint? Erasm. Hunc locum quidam non intelligentes, aliquid sumunt de supercilio Pharisaeorum, etc. Hieron. in Matth. 16.  cristas erigere, & aliquid sumere de supercilio Pharisaeorum, as Hierome said of some, to become Pharisaically insolent, or tyrannical; nor are the people to dread the same, as an usurpation upon their consciences; but to be persuaded, that this power is conferred for their peace, this Physic for their diseases, and this Ministry for their reconciliation. Therefore when other Physic will not work, prove this; when the peace of Conscience cannot otherwise be had, seek it here; and when thy Reconciliation can no way else be made, use these Arbiters and Mediators: And although Christ hath not expressly charged thee to repair unto this Court, to lay open thy case before these Judges, 
Duo ista sibi mutuò respondent, ut ubi nulla est confessio, ibi nulla esse possit absolutio. Confess. Pertcroviae, p. 252.2.  and submit thyself unto their censure; yet consider how God would never constitute a Judge without a Circuit, nor erect a Court without a jurisdiction; and bethink with thyself for thy good all this was and is ordained. He hath said, 
Dixit Medicis ut curarent, sed non dixit infirmis ut ad Medicos curandi causâ venirent, hoc enim quasi certum esse voluit, quod Aegri libenter se Medicis curandos offerrent. Hugo.  and commanded his Physicians to heal; and hath not said unto the sick, Go ye to those Physicians and be healed; for this he would have supposed for a certain and indubitate truth, that sick men will gladly offer themselves to Physicians to be cured. Let an Hospital be once erected, and endowed with maintenance for poor impotent people, and you need not command, or compel them to come in; great suit shall be made to the Founder and Overseers for admittance. The Priest sits, the Courts are open, the Medicines are prepared, the reconciling keys are in his hands, yet little or no attendance upon this Judge, no repair to this Physician, no submission to this Reconciler. To one that demanded why Philosophers repaired to Rich men's houses, and Rich men never to their Cells; it was answered, That Philosophers knew they had need of such men, but Rich men were ignorant what use might be made of Philosophers; for concerning spiritual diseases we esteem ourselves so sound, or if we are diseased, ourselves so skilful, as to need none of the Lords Physicians. I say no more, but that it were better we did not see so much, or saw better than we do. And thus much to this argument.  
Another Reason is yet behind, to prove confession of divine institution, because it belongs unto the Sacrament of Penance. By which Sacrament the Popish writers understand not the inward Contrition of the heart, but an external sign, and expression thereof, and not every contrition so expressed; for Niniveh published her sorrow in sackcloth, and in ashes; but this Sacrament was not under the Law, but under the Gospel; nor every external expression under the Gospel, 
Poenitentia signis externis declarata, cum verbo absolutionis est Sacrame itum. Bellar. l. 1. de poen. c. 8.  unless Priestly absolution be set thereunto. If a man would catechise those Rabbins in their own Rudiments, it would appear how ridiculous it is to teach man's traditions for God's precepts; for demand of them what is the outward sign in this Sacrament, or matter thereof; One will answer, the sin confessed; no saith the Cardinal, 
Peccatum non est materia ex qua, sed circa quam, Sacram●ntum operatur. cap. 15.  sin is not the matter whereof, but whereupon the Sacrament worketh. Scotus and Ockam make only absolution to be essential therein; And they (saith he) must be born withal living before such Councils were called which handled the matter accurately. Contrition, Confession and Satisfaction, are not parts of Repentance, 
Contritio, confessio & satisfactio, non sunt partes poenitentiae ut virtus est, sed ut Sacramentum. Lomb.  as it is a virtue, as it is a Sacrament, saith the Master of the Schools, and if Repentance as a virtue be the Saint, and as a Sacrament the shrine only; let Rome keep the Sacrament without envy, so we retain the virtue. Yet the Franciscans assembled at Trent, disliked that the actions of the Penitent should be the material part of Penance, because the matter of the Sacrament is a sign applied by the Minister unto the Receiver, 
Materia est quiddam quod à Ministro applicatur Recipienti, non autem actus ipsius recipientis. Hist. Concil. Trid. p. 284. Signum Sacramenti poenitentiae est verbalis absolutio quam impendit Sacerdos. Res Sacramenti reconciliatio est verè poemtentis & confitentis. Grop. de Sacr. Poen. p. 107. Antw. 1556.  and never the actions of the receiver himself. The sign (saith Gropperus) is absolution granted from the Priest; the thing signified is the reconciliation of a true Penitent that hath made his confession. Not so, saith the Cardinal; absolution is not the sign, but the form thereof. I should weary my Reader with relating popish differences. Here Bellarmine would pair the fray, 
Neque Scotus satis aptè locutus. c. 16. Sect. deinde Gropperus non satis cautè locutus. ib. Sect. Resp.  telling one Schoolman, he speaks not so fitly; another, not so advisedly; or else (as before) he lived before those Counsels that Went accurately to work. For our parts, I think we may promise, that when their strife is ended about the institute, we will become good Friends about the Institution. Of a certain thus much; Antiquity never knew Repentance by the proper name of Sacrament. Damascene, a late Father, and well-nigh born out of due time, upon purpose treating of the holy and undefiled Sacraments of the Lord; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (for that title doth that Chapter bear) mentioneth two Sacraments only, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damasc. de Orthodox. fide. l. 4. c. 6. pag. 110, 111. Graec. Varonae 1531.  viz of our spiritual birth, and spiritual food; for our birth is of water, and of the Spirit. I speak this of holy Baptism; but our meat is the bread of life, our Lord Jesus Christ; for seeing that this Adam is spiritual, it behoveth this birth, and in like manner this food, to be spiritual; and says out the whole Chapter upon these two only. The rest of the Sacraments were not then Orthodoxae fidei, else there would have appeared some footsteps thereof, in that Father; and that Treatise, which so summeth up the necessary, and most important principles of Christianity.  
It is time to draw to an end of this matter; Then in the name of God what is to be thought of this ordinance, to what head is confession to be referred? 
Council of Lateran.  If the Question be of that confession as is now practised in the Church of Rome, the Brat for aught I know, must be fathered upon the Council of Lateran, under Innocent the III; then Counsels lost their freedom, 
Nec libera Concilia quae sub Innocentio, Glement, etc. nec quicquam definitum ab istis Quae sub; nisi quod ab illis Qui super, praefinitum esset. Tort. Totti. p. 209.  when they were held under: no decree could pass by them which which were under, without leave from those which were above. A great many met there, M. C. persons, but Abbots, and Priors to the number of DCCC. Strange matters fell out there? yes, that so many assembled to so little purpose: Many matters were proposed and consulted on, but nothing there could be decreed openly, 
Venêre tum multa quidem in consultationem nec decerni tamen quicquam apertè potuit. Platin. vit. Innocent. 3. p. 203.  saith Platina: Of so many matters consulted on, and not any one could be decreed upon? Sure so many Fathers consulted to great purpose, 
Pisani & Genuenses maritimo, & cisalpini terrestri bello inter se certabant. Platin. ib.  and perhaps agreed no better than the Republics of Pisa and Genoa then together by the ears at Sea, besides other combustions in the continent. But if nothing there was resolved on, where is the decree of private Confession? that will issue well enough from thence, for the Historian saith, nothing was decried openly; Clancular Confession then crept in there clanculùm & malis artibus, at some back door, and under hand. Shuffled in there belike it was, but not openly; Private confession was there privately carried and ordained thus. Every faithful one of either sex, being come to years of discretion, 
Omnis utriusque sexus fidelis, postquam ad annos discretionis pervenerit, omnia sua solus peccata confiteatur fideliter, saltem s●mel in anno, proprio Sacerdoti, & injunctam sibi poenitentiam studeat pro viribus adimplere, suscipiens reverenter ad minus in Pascha eucharistiae Sacramentum, etc. alioquin & vivens ab ingressu ecclesiae arceatur, & moriens Christiana careat sepultura. Concil. Lateran. cap. 21.  should by himself alone once a year at the least, faithfully confess all his sins unto his own Priest, and endeavour according to his strength to fulfil the Penaxce enjoined unto him, receiving reverently, at least at Easter, the Sacrament of the Eucharist; otherwise in his life time let him be barred from entering into the Church, and being dead, want Christian burial. In which decree are these innovations, 

1. Solus, that it must be private,  
2. omnia peccata, sins and all sins must be confessed,  
3. Proprio Sacerdoti, to their own Priest, where the liberty of choosing the Ghostly Father is taken away.   And for the time (which the Jesuit tells us was the only thing there concluded on) I say there was none decreed, only limited, leaving Christians to confess at other times convenient within the year, but not to exceed, and be without the compass of a year: Come as often within, as the Confessor and his Penitent can agree, and meet upon it, but not to go over the year; and to this head must popish shrift be referred.  
But if Repentance be considered as a work of Grace arising from Godly sorrow, whereby a man turns from all his sins to God, and obtaineth pardon; and so including confession as an evidence of inward sorrow, and a mean of reconciliation, such a Confession poured out before God, or unto God before his Priests, is of the same right and institution as Repentance is. The grace of God hath ordained in this world repentance to be the approved Physician for sinners, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Just. Mart. Resp. ad Orthod. Q 97. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. Dialog. count. Tryphon. Judaum.  saith Justin Martyr. And again, God according tooth riches of his mercy accepteth of him that is penitent for his sins, as just and without sin. That thing than is of Divine Institution which Gods grace hath ordained; and of divine power and efficacy, which makes a sinner accepted of God as a Righteous person. But all this (thou wilt say) may be done by contrition, and confession to God only, without respect unto the Priest; I deny not but that it may be, and often is effected that way, but not always; such may be the Condition of the sinner, and quality of the sin, that pardon, which is the fruit of Repentance is not gathered, and new obedience which is the fruit of the Penitent, is not brought forth, without confession to the Priest, and direction from him, and so to be comprised in this duty also; for if the door of Heaven would ever open upon the former knocking, the Priest had keys committed to no purpose. To make this to appear distinctly, we are to consider, that to institute may be taken in a twofold sense, 
Jurisconsultis, instituere est vel arbores, vel vineas in aliquo loco ponere, ut in conducto fundo, si conductor suâ operâ aliquid necessariò vel utiliter auxerit vel aedificaverit, vel instituerit. l. Dominus. Sec. in conduct. ff. loc. & conduct. vide Turneb. Advers. l. 2. c. 13.  first, to be the cause, producer, and author of an effect; so taken with the ancient Civilians, with whom to institute trees, or vineyards, is to set, and plant them, In a ground let out, if the Farmer by his industry shall have improved it; have builded, or have set or planted, in the Digests. And in this acceptation Christ is the Author of the Sacrament of the Eucharist; that Vine is of his planting, and institution: he is the Author? and his Ministers to do it by his authority. Now Repentance is indeed a work of God, but not in God. Confession is when God openeth a sinner's mouth, not his own. in that sense Confession is not of divine institution. 2. Secondly that is said to be instituted that is commanded, and enjoined: so of institution divine; that is of divine law and ordinance, and that of divine law which is prescribed in the Divine word, the holy Scriptures, as a law to be observed or as an example to be imitated: And Divine ordinances are there delivered by God immediately, or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the men of God, inspired by him. In which sense Saint Chrysostom interpreteth those passages of Saint Paul, not I but the Lord; and I, not the the Lord, 
1 Cor. 7.10, 12.  not as if Christ spoke of himself, and Paul from himself, for in Paul Christ spoke: what is it then that he saith, I, and not I? Jesus Christ hath delivered some laws, and ordinances in his own person, unto us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To. 6.250.  and some by his Apostles. Furthermore, a thing may be of Divine right, as expressly and formally enjoined in the Scriptures, or else as virtually employed by a necessary deduction and consequence; 
Aliquid dicitur esse jure divino duobus modis; vel quòd institutum habet in sacris literis, idque vel express, vel certa deductione erutum, vel ex●mplum continuata ecclesiae praxi omni s●culo commendatum. Junius in Bellar. controv. 7. cap. 10.  or else as exemplary and ratified by the constant practice of the Church. So divine right and institution is accepted in a threefold sense, 

1. in express precept and command.  
2. in necessary consequence depending upon some other thing commanded.   Or. 3ly. by approved examples in God's word, commended by the practice of the Church. 
Confession of divine institution, 1. V●rtute praecepti.  We will lay confession unto all of these, and see what authority it hath. And first for divine command, we read in the law that the sinner by divine edict, brought his Sacrifice, and confessed his sin unto the Priest. Thou wilt reply, 
Numb. 5.  that law was Ceremonial, 
Lev●t. 5.  so say I in respect of the Sacrifice, but dare not say so, in respect of the confession, the one being a typical and the other a moral act, And think it not strange that one precept may be mixed, and composed of Ceremony and morality; For is not the law of the Sabbath so, the day Ceremonial, 
Dies ceremonialis quies mora●lis.  and the rest moral; 
Cultus à natura, modus à lege, virtus à gratia.  and it may not unfitly be applied to Confession, what is verified of the Sabbath. 

1. Confessio Deo facta est a natura; Nature itself teacheth us that a sinner must confess unto God, whom he hath wronged; and this is morale positivum, the moral positive part of the law.  
2. Modus à lege, 
Confessio mentalis quae fit Deo, est de dictaminel gis naturae adjutae quodammodo per fidem. Raymund. sum. tract. 4.  To confess unto the Priest. This manner of confession was enjoined by God, and this is Positivum divinum, the divine positive part of the law.  
3. But Virtus à gratia; true confession whether to God, 
Jam donum S●piritus Sancti habet qui confitetur & poenitet, quia non potest esse confessio peccati, & compunctio in homine ex seipso. Aug. in Ps. 1.  or to his Priest, is from the working of the holy spirit; it being fulfilled in this as in other graces, what hast thou O man, that thou hast not received?   The Ceremonial part which consisted in the Sacrifice, ceaseth; for a Christian hath another Altar, and another Sacrifice, 
2. ex necessitate Consequentiae.  Christ Jesus, slain upon the Cross, by virtue whereof his Priests assure the Penitent of pardon, & absolution. For the second, Confession is of divine right by way of deduction. For if the use of the keys in the Ministery of the Priests be divine, (as it cannot be denied but that they are so) and if that use consisteth in absolution, and if that absolution ever presupposeth, and cannot be denounced without precedaneous confession; the consequent will tie them together, for the world cannot break the relation that is betwixt Confession and absolution. 
3. ratione exempli.  And for the last, a precedent we have in the Acts of the Apostles, seconded with the practice of the Church, as hath been declared. Thou seest (Good Reader) how confession pretendeth to divine right in a strict sense, 
Jus divinum laxè vel strictè sumptum hoc in S. literis invenitur, illud ex earum sive instituto, sive exemplis, & analogia, recta ratione deducitur. Azorius Instit. Mor. part. 2. l. 1. c. 2.  as enjoined in the Scripture; and in a large, as a necessary consequent deducted by rational proportion from divine premises; & how the same is corroborated by examples set forth in the Scripture, and by ecclesiastical practice, set forth in the discipline of the Church likewise.  
This I must be interpreted to speak of Confession unto God's Ministers in general, without respect to the manner thereof, privately or publicly performed. Which I think is left to the power of the Church to determine. There was a time when the public performance thereof was all in all; that was left off, and the private doing thereof succeeded in the room, to supply that defect; and which at the first alteration was esteemed to be no more Sacramental, or of no more necessity for obtaining remission of sins than the former. So that the course taken herein may well be thought to have the nature of a temporal law, which (as Saint Austin saith) although it be just, 
Appellemus istam legem (si placet) temporalem, quae quamvis justa sit, commutari tamen per tempora justè potest. Aug. de. lib. a●b. lib. 1. cap. 6.  yet in time may be justly changed. Canus acknowledgeth confession in its own nature for a divine ordinance, but for the Condition thereof, secret or open, he referreth to be ordered by natural prudence; his words are these: Confession of sins ought to be made unto the Priest, 
Confessio peccatorum Sacerdoti fieri debet, non solùm ex traditione majorum, verùm etiam ex Evangelico testimonio, quod quidem est de necessitate Sacramenti: Secretam verò aut publicam confessionem fi●ri, prudenti●e est naturali relictum, quae dictat ut occulta occultè, & publica publicè jud●centur. Canus. Relect. de. poen. p. 6.  not only by tradition from our Ancestors, but also by testimony from the Gospel; and this is of the necessity of the Sacrament. But whether Confession should be secret, or public, that's left to natural prudence, which willeth that secret sins should be judged in secret, and those which are public, publicly. Michael Vehe frameth to himself this objection; Let it be granted that these words, whose sins soever ye remit etc. infer a confession to be made of all sins whatsoever; which seeing it may be performed two ways, privately, or publicly, and neither way by Christ commanded, both would seem of equal necessity. But no man can say that public confession is necessary, and why may not so much be said of private? answereth thus. We say and affirm neither way of Confession to be necessary by any precept from Christ, 
Respond●mus & dicimus neutrum consitendi modum ess● ex praecepto Christi necessarium, utrumque autem necessarium sub distinctione; liberum est ergo ecclesiae eligere illum, vel illum: cum autem etiam secretam volucrit esse confession●m, ad publicam non tenemur. Vehe. tract. 6. de Sacr. Poen. c. 4.  and yet both necessary with a distinction: The Church then was left to her choice to take which she pleased; and seeing she hath embraced to confess in secret, we are not tied to the public: Which two assertions how far they cut the throat of Clancular confession, Rome may do well to consider. Confession then in itself may be of Divine right, and the manner thereof, whether private or public, a Church's constitution; and which way the Church should conceive to be most profitable, and command the use, what am I that should contradict the same? to whose benign censure I submit what I have here resolved concerning the institution.   

SECT. II.  
The Contents.  
The abusive necessity of Confession. Tyrannical inquisition into men's consciences, distasteful. Confession left at liberty in Gratian's times. Schoolmen leaning to the necessity thereof. Confession not the only necessary means for absolution, and remission. The ends aimed at in Popish confession, unnecessary. No express precept in Scripture for the absolute necessity thereof. Confession an heavy burden upon fleshly shoulders. Private confession not practised from the beginning. Established in the place of the Public by an edict from Leo 1. The fact of Nectarius abrogating confession, with the several answers and expositions of Roman Writers expended. Confession deserted in the Greek Church. Divers kinds and forms of Necessity. Confession in what cases necessary, and the Necessity thereof determined.  
WE are now come to the necessity of confessing; a point necessarily to be opened, the over-pressing of the same upon men's Consciences hath been thought a kind of Tyranny and hath caused the busy obtruders thereof to be suspected, as if they aimed at their own ends, and sought not those things that are of Christ Jesus, Lording it over the Consciences of the people, making their keys become picklocks, and themselves not Seers, but Spies; not Judges, but Accusers; not Physicians, but Betrayers; not good Samaritans, to bind up the wounds, but cruel Tyrants to rend them wider. More than time it is to consider of these things, and to discharge the duty itself of such abuses. And from our endeavours herein hath sprung the controversy between Rome and us, viz. our dislike of such a commanding necessity as shall lay violent hands upon a sinner, and urge him to this Physic against his will; where ofttimes the Purge becomes more violent than the disease, and the potion more bitter than the grief itself. The profit, and great good reaped by Confession we willingly subscribe unto, but confession upon the rack is that we distaste. It is not called into question (saith a Roman Doctor, 
Non versatur in quaestione, num utilis & salutaris sit confessio (nam Adversarii hoc ultrò donant) sed hoc in contentionem rapitur, An enumeratio delictorum in confession sit de jure divino necessaria? M. Vehe tract. de secreto Confess. c. 1. Lypsiae, 1535.  but no Tridentine) whether confession be beneficial and wholesome (for our adversaries grant this of their own accord;) but the controverted point is, whether the numbering up of sins in confession be necessary by God's law or not. The Trent Fathers decree the same to be a matter of necessity, laid upon the necks of all sinners; and plant their sixth Canon, 
Si quis negaverit confessionem Sacramentalem vel institutam, vel ad salutem esse necessariam jure divino, etc. Anathema sit. Con. Trid. cap. 5. can. 6.  to discharge anathemas against all such as shall deny the institution of confession, and the necessity thereof from divine right, for the obtaining of salvation. Many moderate Divines of Germany, as Chemnitius witnesseth, endeavoured pacification herein, as desirous to lenify and mitigate the severity of this Papal practice with gentle Medicines; 
Conati fuerunt multi Pontificii scriptores, in Germania praesertim, acerbitatem legis Pontificiae de confessione variis pharmacis mitigare; sed concilium sine misericordia durissimas conditiones Pontificiae confessionis renovat, confirmat, & stabilit. Chem. Exam. part. 2. p. 195.  but that merciless council ratified and enjoined bitter pills, and sharp receipts, very corrosive upon the Consciences of men, as apprimely necessary for the health of their souls. And observes the progress, and proceeding, how Confession came by those necessary ties. In the Primitive Church it was used as a profitable, and wholesome discipline, and did much good in restraining from sin, and in pacifying the conscience after sin; full and frequent are the passages in the volumes of the Father's looking this way, and commending the same to our Christian care; 
Apud Patres extant exhortationes ad confessionem disciplinae gratiâ.— Gratiani & Lombardi t●mpore coeptum fuit disputari, An necessaria suit confessio: Gratianus Lectori liberum permi●tit Judicium; Longobardus inclinat ad necessitat●m. Chemnit. ib. p. 198.  but in their days it was but exhortative, not compulsatory. After their days in Gratians time the necessity thereof came to be disputed, yet so, as nothing peremptorily was then resolved. The Master of the sentences seemed to incline and draw to that opinion which held the same to be necessary; and that which in his time was but probable, and which might piously be embraced, began at length to be entertained as certain, and firmly to be believed. And so now a necessity is laid upon us with a woe▪ and an Anathema, if we come not to confession. It is very true what he spoke of those two, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lombard. Gratian.  the Castor and Pollux of Canonical and School-Divinity; for Gratian reciteth at large the several sentences of the Doctors, and at length leaves the matter wholly in suspense, after this manner; Upon what authorities, 
Quibus authoritatibus, vel quibus rationum firmament●s utraque sententia innitatur, in medium breviter exposuimus. Cui autem potiùs adhaerendum sit, Lectoris judicio reservatur; utraque enim sautores habet sapientes & religiosos viros. De Poen. dist. 1. c. 89. Quamvis.  or upon what strength of reasons both these opinions are grounded, I have briefly laid open; but to whether of them we should adhere, is reserved to the judgement of the Reader; for both of them have for their Favourers wise and religious men. The Scales it seems hung so even that he durst not turn them to either side, and so the business rested in suspense, and undecided in his time, which was M C L. years after Christ; and all that while Christianity stood without this decision. Peter Lombard hangs something upon one scale, who proposing these questions; 

1. Whether sin is remitted upon contrition of the heart only?  
2. Whether confession unto God sufficeth without any unto the Priest?  
3. And whether confession may be made to a faithful Lay man?   Of which, 
In his docti diversa sentire inveniuntur, quia super his varia, ac penè diversa tradidisse videntur Doctores. l. 4. d. 17. Sect. 1.  learned men (saith he) are found to hold diversely, and concerning them the Doctors seem to have delivered divers, yea and almost adverse resolutions. But his resolution is thus framed; It may be said that sins are remitted upon contrition, 
Dici potest quòd sine confessione oris, & solutione poenae exterioris, peccata delentur per contritionem, & humilitatem cordis.— Quae dicta sunt de confession, & Poenitentia, vel ad confessionem cordis, vel ad interiorem poenam referenda sunt, & ad contemnentes, vel negligentes referenda.  and humility of the heart, without oral confession, and performance of external punishment. And that such testimonies of the Doctors as import confession, are to be understood of the inward Confession of the heart; or else touch those as neglect and contemn confession, which is made unto the Priest. But he addeth withal, that a Penitent aught to confess if he have time; 
Oportet poenitentem (si tempus habeat) confiteri; & tamen antequam sit confessio in ore, si votum sit in cord, praestatur ei remissie.  yet before confession be in the mouth, if there be a resolution thereof in the heart, that a man is forgiven. But afterwards he grows more peremptory; From these and more proofs than these it appeareth without all doubt, 
Oportet Deo primùm, & deinde Sacerdoti offerri confessionem, nec aliter posse pervenire ad ingressum Paradisi. Id. ib.  that confession ought to be tendered unto God first, thence to the Priest, (if he may be had) otherwise there can be no possibility of coming into Paradise. This Magisterial determination hath these parcels: 

1. sin is remitted upon inward confession;  
2. a purpose of Confession is required for the remission of sin;  
3. the neglect or contempt of Confession either to God, or the Priest, is damnable;  
4. Confession of sin (if opportunity serve) is actually to be made unto God, and the Priest, upon peril of exclusion from God's kingdom.   Thus the Master; and we cannot expect better from the disciples, for usually they are more forward, and say more than those that taught them: and especially seeing the Council of Trent hath had so little compassion in this case; we are out of hope that any Divines of that side should abate any thing of this decreed rigour.  
It remaineth that we examine the grounds why this extreme necessity is imposed; for Laws and ordinances are not usually enacted, nor necessarily exacted, except upon sound purposes and ends. And if those ends may be obtained without them, or come by upon better terms, or if the goodness thereof be ended; the Laws are repealed, the ordinances taken away, and the necessity ceaseth; this being a received Maxim, that the necessity of the means must not exceed, nor be above the necessity of the end; and if the end be not judged necessary, the like judgement must be had of the means. Again, such means are only deemed necessary, which serve for the attaining of the end; and so far forth as without them such a proposed end cannot be accomplished. For example; If eating and drinking be only necessary for this life, then if I had no necessity to live, I might have no necessity to eat. Again, If I am to go a journey, it is not necessary that I shall go afoot, because I may be carried: two things then constitute the necessity of the mean, aptitude, and propriety; that it be sit, and only fit to compass such a design. These notions presupposed, we shall inquire into the foundations of this necessity in exacting confession; and if neither the end be necessary to be had, nor the means so requisite for the due obtaining thereof, we shall then cast away this necessity as an exaction, it being a burden not to be endured, which is sustained to no purpose; and a tyranny which lays a necessity upon the conscience, where Christian liberty is every way as behooveful.  
The first ground of this imposition is upon a supposed peril of salvation; for these men teach that as there is no reconciliation with God without remission of sin, so no sin is remitted without confession (or at least a purpose thereof) unto a Priest; for saith Bellarmine, 
Medium necessarium ad reconciliationem post baptismum est confessio peccatorum omnium Sacerdoti facta. Lib. 3. de poenit. cap. 2.  A necessary mean to reconcilement after Baptism, is Confession of all sins made unto a Priest: And hence it is they urge it so closely; 
Confession to a Priest not necessary in all cases, and to all persons, necessitate medii.  and too urgent they cannot be, if so great a matter were at stake. But the question is, whether the mean proposed be necessary to this end, yea or no; and whether remission of sins can be obtained of God no other way? for if it may, than we must conclude this not to be an adequate mean conducing thereunto; for we must now consider of Confession not as an help, and a kind of mean, and in some sort of sinners only; but whether or no it be the only mean, for all sinners to gain a pardon: for there can be no necessity for a Felon to use the mediation of one man only to his Prince for pardon, except the Prince be resolute to pardon no other way. Now God hath not any where revealed so much, that no mercy shall be had but upon such a condition; nor dare the Jesuits confine him unto any such. Christ the Author of the Sacraments, 
Christus author Sacramentorum, à Sacramentis suis non dependebat; & ideò non modò sine confession, sed etiam sine Baptismo peccata interdum remittebat. Lib. 3. de poen. c. 17.  depended not upon his Sacraments, and therefore did remit sins, sometimes not only without Confession, but without Baptism also, saith Bellarmine. Yea in the ordinary course remission of the sin comes in betwixt contrition of the heart, and confession of the mouth. Saint Augustine upon these words, 
Non dicitur, o'er confessus suerit, sed conversus ingemuerit; undè datur intelligi quod etiam ore tacente veniam interdum consequimur: hinc & Leprosi illi quibus Dominus praecepit, ut ostenderent se Sacerdotibus, in itinere antequam ad Sacerdotes venirent, mundati sunt. Aug. apud Magistr. lib. 4. d. 17. Sect. 1.  At what time soever a sinner shall be converted, & ingemuerit, and shall groan, he shall live, and not die, writeth thus; It is not said, and shall confess with his mouth, but being converted shall groan; from whence is given to understand, that sometimes we obtain a pardon when our lips are shut; hence it was that those Lepers whom the Lord commanded to show themselves unto the Priests, in the way were healed before they came unto them. And as Lazarus was first raised by the Lord, 
Lazarus etiam non priùs de monumento eductus, & postea à Domino suscitatus, sed intùs susc●●atus prodiit foras vivus, ut ostenderetur suscitatae anime praecedere confessionem. Lombard.  and loosed from the power of death before he came forth of his grave; so a sinner is first raised by Grace, and loosed from the bonds of sin and guilt, before be can come forth to Confession. This order the Master observes, 

1. Nemo suscitatur nisi qui à peccato solvitur; None can be raised but must be loosed first from Death, because fin is the death of the soul; and this solution is absolution.  
2. Nullus confitetur nisi resuscitatus; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for as speech is the argument of life, so confession of grace: 
Psal. 6.5.  and, in morte quis confitebitur tibi?   In death there is no remembrance of thee, 
Psal. 6.5.  and in the grave who shall confess unto thee? Now the mean in execution ever precedes the end: Confession then is not the means to purchase remission, which goes before it; therefore Gabriel dislikes this course, and tells us, That many, 
Confessio quòd sit necessaria in actu, varii variis modis ostendere nituntur, sed plerique insufficienter; & quidem non potest ostendi sufficienter ex necessitate remissionis p●ccati, quamvis remissio p●cca●i sit necessaria ad salutem; tum quia ad remission●m peccati est alius modus sufficiens sine confessione in actu, sc. contritio cordis, per quam peccatum remittitur, priusquam Peccator Sacerdoti confiteatur, tum quia conf●ssio secundum probabiliorem opinionem praeexigit remission●m peccati per contritionem praeviam, & per hoc, nunquam per confession●m remittitur peccatum, sed eam praesupponit. Biel. l. 4. d. 17. Qu. 1.  and in a divers manner, have gone about to show the necessity of actual confession, but for the most part very insufficiently; and truly it cannot sufficiently be demonstrated from the necessity of remission of sin, although remission of sin be necessary to Salvation; for that there is another mean sufficient to come by forgiveness of sin without actual confession, namely, contrition of heart; whereupon the sin is forgiven before the sinner can confess unto the Priest. And for that confession prerequireth forgiveness of sin (according to the more probable opinion) by an antecedent sorrow; and by reason whereof sin is never forgiven by confession, but is presupposed by it. Thou wilt reply, how Biel speaketh of actual confession, and not of potential; or the purpose, and resolution in the heart to confess, which is ever concomitant with contrition. I answer, Holy vows, and purposes not reduced into act, are in themselves of no worth, but in case where they shall earnestly be endeavoured to be put in act, and to be effected; but (the ability being wanting, or disappointed by some greater power) than they are taken for the deed; and a faithful promise of confession is as good as confession itself. Here when a Priest is at hand there needs no such vow or purpose, there being no likelihood the same should be crossed or intercepted; this actual confession than supposeth none that is promissory. I desire therefore this popish block may no more be cast in the way.  

2. Necessitas Finis; Ends prescribed in popish shrift unnecessary.  Other ends than may be excogitated, and for them confession may be thought a necessary mean; for sure the shoe will not fit this foot; the Question is indeed, and upon this occasion proposed by the Master of the Sentences. If it be demanded why Confession should be necessary, 
Ad quid confessio necessaria, cùm in contrition● jam deletum sit peccatum? Resp. 1. per conf●ssionem intelligit Sacerdos qualiter debeat judicare de crimine— 2. per eam peccator fit humilior & cautior. Lomb. l. 4. dist. 17. Sect. ult.  since the sin already is blotted out by Contrition? In answering to that demand he flies to other ends: 

1. As to inform the Priest of the nature of the offence, and what he is to judge thereof; but there can be no great end of that information when the sin is canceled; for why should another man remember, when God hath forgotten it?  
2. And to make the sinner more humble, and more cautelous. Conduce it may somewhat this way, but there are better texts for those themes, and auricular Confession left out; some inducements these, but no ncessary prescriptions.   Furthermore, saith Gabriel; If we will narrowly and circumspectly listen unto the virtue of Confession, 
Si sunditùs attendimus vi●tutem Conf●ssionis, ipsa non, est instituta (saltem in actu) tanquam necessaria remissioni p●ccatorum, sed hanc praesupponit; sed propter tri● instituta est: 1. so, ut P●ccator innotescat Ecclesiae tanquam absolutus; 2. ut certa satisfactio, per quam poena peccati tollitur, à Confessore ●mpon●tur; 3. ut poenae pars virtute Sacramentalis absolutionis remittatur. Gab. Bicl. ib.  it was not instituted (at least in act) as necessary for the forgiveness of sin, but that ●t supposeth; but it was ordained for three other purposes; 

1. that the finner might appear unto the Church to be absolved;  
2. That a certain satisfaction might be imposed by the Confessor, whereby the punishment of sin may be taken off;  
3. and that a part of the punishment might be remitted by Priestly absolution.   Grave considerations and weighty sure, but the scales must then hang at Rome to weight them in, else with us on this side of the Alps, they will be found lighter than vanity itself; and in Biels own judgement, imposition of penance, the second reason, is not so necessary to a discreet Penitent that c. n. allot himself a just portion for his sin: yea, absolution (saith he) may be enjoined without any imposition of penance at all, 
Non videtur necessarium, praesertim ubi co●sitens non indiget inform●tione— poena quae hic non solvitur, solvitur in futuro; fient quoque tales salvi, sed non nisi per ignem. Gab. ib.  (as he saith) if the Penitent will run the hazard of Purgatory, and not make payment here, but defer till then, where the utmost pardon shall be exacted. And in truth, prescription of penance is the principal mark aimed at in Popish shrift, and satisfaction the choicest employment; where Penitents are taught more to rely upon that reed and arm of flesh, than upon him that died upon the Cross. Like the Ambassadors of Ptolomaeus and Cleopatra, who acknowledged in their Master's nàme, 
Plus eos S. P. Q. R. quàm parentibus ejus, quam Diis immortalibus debere, per quos obsidione miserrimâ liberati essent, regnum propè amissum recepissent. Tit. Livius lib. 45. Sect. 13.  that their Country was more bound to the Senate and people of Rome, for their deliverance from a miserable siege, and for the restitution of their kingdom in danger to be lost, than to their own d●ar Parents, yea, than to the immortal Gods. Let I say their actions be scanned, and their intentions thereby discerned, and when these ends are resolved to be necessary, let confession be decreed to be so also.  
But what say you to the third necessity, 
3. Necessitas Praecepti.  which is of Precept and Command? Indeed Divine precepts should not be questioned but observed; Let there be showed any mandamus from heaven with a peremptory command for Confession upon such conditions, and we, submittimus fasces, will yield the Bucklers, as extremely loath to espouse any contrary opinion to the express word of God. Therefore speak Lord, for thy servants would gladly hear. The Lord hath said indeed, Except a man be born again of water and of the Spirit; but no where, Except a man repent, and be shriven by a Priest, he cannot enter into the kingdom of God. This is it the Schoolmen and Jesuits have sought for narrowly, 
Quod Cajetanus in Commentariis super hunc locum asserit, institutionem Sacramenti Poenitentiaeindè haberi, non praecoptum, certissimè fallitur. Canus Relect. de Poenit. pag. 899.  and are yet to seek. And how well they have found it in these words, whose sins soever ye remit, etc. hath in part been discussed; and Cajetan saith (but is checked for so saying) that the institution of repentance may there be found, but no precept.  
A late Sorbonist hath found another Precept; Thou shalt love the Lord thy God with all thy heart, 
Tout homme qui a perdula grace, est tenu & obliegé de droit divine de la recovurer: attendu que pas commandment express, il est tenu d'aimer Dieu de tout son cour, Diliges Dominum, etc. Or celui qui n'a point la grace, n'aime point son Dieu, & l'homme pecheur est priué de cete grace; il est donc tenu de la recovurer, & il la recovure en confessant ses pechez an Prestre. Pierre Bess. Caresme, Tom. 2. p. 723. A Paris. 1628.  etc. But how is Auricular confession concluded here? marry thus, The man that hath lost the grace of God is by God's law obliged to recover the same, for so much as by the commandment he is expressly ti●d to love God with all his heart, Diliges Dominum, etc. Now that man who is destitute of grace loveth not God, and each sinful man is deprived of that grace; he ought then to endeavour the recovery thereof; and it is recovered in confessing his sins unto a Priest. If this discourse of this Doctors were sound, confession being consequently inferred, and not expressly delivered, would fall out to be an Echo of God's word rather than the word itself. The force of this reason (saith he) depends upon this saying of Ambrose, No man can be justified except he shall confess his sin but the truth is, the consequence is very lame, and showeth, 
Non potest quispiam à peccato justificari, ni si fuerit antea confessus peccatum. Ambr. lib. de Paradiso.  how wild humane discourse will grow in Sacred Mysteries, except disciplined by Religion. The saying of Ambrose is firm, for Justification consisteth in the forgiveness of sin, and sin cannot be forgiven except it be acknowledged; but neither doth Ambrose say it ought precisely to be confessed to a Priest, nor that confession to a Priest is precisely necessary to Justification. The Doctor's fabric than hangs very loosely, and if lost grace may be recovered any other way, it falls to the ground. Verily Origen (as we have heard) reckoned up seven ways to remission of sins, whereof Confession is one, than not the only way. And Scotus (whose argument this is, 
Sacramentum poenitentiae est via utilis, est tam●n alia utilis, quare non probat istam esse praecisam ad illam recuperandam— nulla alia est via ità sacilis, & certa; hîc enim nihil obstat, nisi ponere ebicem ad gratiam; solùm requiritur opus exterius cum amotione interioris impedimenti, hoc est, habens voluntatem suscipiendi Sacramentum Ecclesiae, & sine obice peccati mortalis actualiter sibi facto, recipit non ex merito, sed ex pacto divino effectum istius Sacramenti. Scotus li. 4. d. 14. Q. 4. Sect. Quantum ad tertium.  and from him the Doctor had it) expected that answer, viz. because another way may be as good to come by grace as this, sc. by the mean of absolution from a Priest; therefore it concludes not this to be the only way. For if this kind of Confession were the only course, and lost grace could not be recovered but by this means, than it were necessarily to be embraced. But now Scotus dares not affirm it to be the only precise way; he rather commends it for an easy way, and so ready to hit, that we cannot lightly miss it; for here's nothing (if you trust him) to bar thee from grace, if thou bar not thyself; bring but attrition, which is but the embryo of true sorrow, and a purpose to cast off thy sins, as a Mariner casteth out his goods in a tempest; yea, give but way only to the virtue of absolution, and it will of itself, without any disposition in thee, restore grace forfeited, and pardon. A very compendious and easy way of gaining salvation, wherein the effect of Repentance is gained without repentance; and remission of sins without contrition; and an impenitent person resorting to shrift, and bringing no repentance, reaps there the benefit. O Divine drug! or else O Devilish Mountebank! by which Spiritual kind of Cozenage, many are persuaded that the Priest's acquittance without more ado is a Quietus est, and that old scores are struck off; and so they sin and confess, confess and sin afresh, treading this maze, and dancing that Mattacini so long, till a fearful catastrophe enclose them: for if this of Scotus were true (as God forbidden it should) that the Sacrament of Penance, without the virtue of Repentance should confer the virtue; very few would be virtuous, and real penitents, but Sacramental only. A course embraced (I fear) by too many, who run on all the year in sinning, and think to strike off all by an annual shrift; as if that formality were the only appennage of mercy, with the undergoing of some petty observances, imposed by the Ghostly Father, and those too an Indulgence procured by a little silver can dispense with; is not this a goodly argument brought to prove the necessity of Confession, that abolisheth the virtue of Repentance?  
There is another reason behind which goeth up and down amongst popish Divines, for the necessity of Confession, drawn from the nature thereof; a huge burden, and is couched thus; we make it our pleasure, and willingly undertake things delightful and grateful to our dispositions, but not willingly would stoop like Issachar under heavy burdens, except necessity cast them upon us, as desire of health may sweeten bitter receipts; for if any thing of use in the Catholic Church may be said to be hard, 
Si quares est in Ecclesia Catholica quaegravis ac difficilis videatur, sine dubitatione ulla Confessio est. Quid molestius, quid onerosius, quàm ut cogantur etiam viri Principes peccata sua omnia detegere, quamvis arcana, quamvis turpia, quamvis pudenda? & Sacerdotum judicio stare, & mulctam ab eis impositam subire? Bellar. lib. 3. de Poenit. c. 12.  and heavy, surely it is confession; what more molestious or burdensome to Princes, Prelates, and all sorts of men, than to be constrained to rip up their sins, many times full of shame, of lewdness, of horror; and to stand, and submit to the Priest's censure, and mercy, in undergoing a fine, or mulct imposed by him? Some great necessity sure there is, else this duty would be out of practice. I cannot easily believe the Fathers (saith Bishop Fisher) would have imposed so hard a task upon us, 
Neque facilè crediderim Patres ipsos hanc usque adeò duram provinciam nobis imposuisse, nisi persuasissimum habuissent hanc exomologesin ab Apostolis institutam, aut in ipsis Scripturis dilucidè traditam fuisse, ceu rem cunctis peccatoribus apprimè necessariam. Roffens. contr. Luther. pag. 132. 2.  if they had not been throughly persuaded, confession to have been of an Apostolical institution, or else to have been clearly delivered in the holy Scriptures, as a thing exceeding necessary for all kind of sinners. Thus they. It cannot be denied that Romish Confession is an Egyptian bondage; not can it be proved that any such was imposed by the Ancient Fathers, much less to be of Apostolical constitution, and least of all to have any light from the holy Scriptures. Nor is it any wonder that so many stoop their necks and bow their shoulders thereunto, considering that the most ridiculous religions consist of the most rigorous Superstitions: what austere Idolatry was that for Baal's Priests, lancing themselves to procure audience? And most unnatural, and cruel Sacrifices those, 
Saltabant interim quo pueri in Idolo succenso igne cremabantur, percutientes tympana ne pueri ejulatus audiretur. Paul. Phagius in Cald. Paraphras. in Levit.  for Parents to commit their dearest children in the flames to Moloch, and to drown their cries in the airs of Music. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  God's desire is for the people to be his servants, whereas the Devil ever makes his servants slaves. Who had seen a Prince of this land, uncover his back, and submit himself to be scourged by Monks, would not have complained of vile servitude? 
Henry 2. apud Matth. Paris.  The Scribes and Pharisees laid heavy burdens, and grieveus to be born upon the people; yet none of all these were of God. 
Matth. 23.3.  Tantùm Religio potuit suadere malorum. Religion, said I? no, 
2 Thes. 2.11.  God sent them strong delusions to believe lies; they were besotted with a superstitious fear, and so became slaves to the Roman yoke. Josephus Acosta relateth a strange Confession observed in Japon, 
Joseph. Acosta, hist. Indiarum. l. 5. c. 25.  thus; There are in Ocaca very high and steep rocks, which have pikes on them above 200 fathom high; One of which, surmounting the rest for height, and to the Xambusis (a kind of Pilgrims) terrible to behold; upon the top whereof there is a great rod of Iron three fathom long, placed there artificially; at the end of this rod is a balance tied, whereof the scales are so big as a man may sit in one of them; and the Goquis (Devils in humane shape) command one of the Xambusis to enter into one of them and there sit; forthwith by an Engine the rod is pendent in the air, and the empty scale is raised up to touch the rod whereunto the balance is fastened, the Pilgrim hanging below in the other. Then the Goquis telleth him, that he must confess all the sins that he can remember, with an audible voice; whereupon some of the hearers laugh, and some sigh. At every sin mentioned, the other scale falls a little, till that, having told all, it remains equal with the other, wherein the sorrowful Penitent sits: then the Goquis turns the wheel, and draws the rod, and balance to him, and the empty Pilgrim comes forth. If any sin be concealed, the empty scale yields not; and if the Pilgrim grow obstinate, the Goquis casts him down from the top, where instantly he is broken into a thousand pieces; but the terror of the place is such, that few will conceal any thing: the place hereof is called Sangenotocoro, that is, the place of Confession. Lo here an exact confession upon a terrible engine full of horror and dread to the party that maketh trial thereof; and shall we say that the balance of Ocaca was of divine institution? the difficulty then of the attempt, and straightness of the yoke doth not necessarily imply the thing itself to be authorized by God, and commended to the Church by the Apostles.  
If these persuasions induce not to a necessity, what say you if one should come from the dead, and preach how necessary this duty is? I cannot say such a Ghost should of necessity be believed. Let us come then to visions, and revelations; 
2 Cor. 12.1.  not such, I fear, as the Apostles were, from the Lord, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strong, and strange delusions. Harken then to the stories. 
Spec. exemplor. dist. 2. Sect. 100L.  Bede relateth of a Courtier to King Ethelared, whom the King much favoured though his life were dissolute; and often dealt with him to confess his sins, and amend his life; especially in a time of his sickness, which he then put off till his recovery, as loath to confess his sins at that time, left his companions should upbraid him as timorous; 
Fortiter quidem ut sibi videbatur locutus, sed miserabiliter. Beda.  words of a resolute, but not religious heart. Not long after the King continuing his visits, and exhortations to confession; he cries out fearfully, that it was too late, and tells his Master how two comely young men appeared, and offered him a little book, and bade him read the few good works that he had done; and after their departure, a hideous troop of Friends appeared also, and one of them delivered him a book of an immense volume, containing at large the wickedness he had done, and bade him peruse the same, so challenging him for theirs. This Courtier it seems lost himself for not striking out the Chirographum which was against him, by confession. I wot well this Writer, saith Mr Lambard, upon the like occasion is called venerabilis; but when I read this, 
Perambulation of Kent. pag. 235.  and a number of such which make the one half of his work, I say with myself as sometimes did the Poet,  
Quodcunque ostendis mihi sic incredulus odi.  
What ever thing thou showest so, I bate it as a lie.  
That story showeth how a man was damned for want of Confession for his sins recorded against him. I can tell you of another that canceled all such records of sin by confession; and so it is. A thief (not he upon the Cross) desired to enter into Religion; the Abbot for his trial, 
Spec. Exempl. d. 2. Sect. 100  required him to publish solemnly the sins he had privately revealed. To which purpose all the Religious of that Covent assembled in the Church: 
A quibusd in fratribus vinctus, tractus, cilicio sacco vestitus.  The Convert is by some of the brethren led along bound, and beaten, clothed in Sack and his head powdered with ashes. In this sort ready to enter, he is prohibited by the Abbot, thundering unto him his unworthiness; which strake him into tears, and prostrate on the earth; then upon command he openly confessed sins of that nature, 
Non hominis vocem, sed ●onitr●i.  and against nature, as not fit to be recorded. And that while, a Religious man amongst them beheld one with a great scroil, obliterating, and dashing out such crimes as he confessed. And this, 
Sine qua nullus indulgentiam sortietur.  saith the Relator, was done to incline such as had not then confessed their sins, to undertake the same, without which no man can come by pardon. By this vision I perceive the hand-writing that is against us may be blotted out some other way, than at Christ's Cross only; 
Colos. 2.14.  and however this Abbot might aim hereby to countenance confession, yet the Trent Fathers will tell him it was not so advisedly done, to draw a man upon the Theatre; and some wrong is offered to private Confession, that the Penitents sins recorded against him, were not then defaced until he came to the public. The Relation is fetched from John Climacus with little difference, to bring Confession into credit, then, as it appeareth by the neglect thereof, but meanly esteemed, and by many under his charge is little set by; for having many (saith he) that have not yet confessed, 
Quia habeo nonnullos qui peccata quidem n●●dum confessi sunt, quocircà & illos ad confessio●em hoc exemplo provoco. Climac. Grad. 4. cap. 2.  wherefore by this example I would stir them up to confession. Harpsfield Cope hath set forth this story with great applause; and tells us full sadly that the Portugals assailing a Castle in the East Indies, 
Nulla priùs peccatorum confessione praeeunte, gravissimas negligentiae suae poenas experli sunt,— feles & mures nigerrimi tanto numero támque horribiles noctu apparuerunt. Cop. Dialog. 2. pag. 297, 298.  came off with great loss, for not being armed with confession; and of a certain Portugal, to whom in the night there appeared a great number of black Cats and Mice, (impar congressus) very dreadful to see to, and ready to have devoured him, 
Histor. & alia impressa ante Alcoran. p. 99  had they not been prevented by his prayers to a CRUCIFIX hanging in the room, and his vows to be shriven with all speed. I know not how such creatures as Cats and Mice may Cope in visions, otherwise they hold little correspondence, concerning the authority of such fantastic shades, 
Casaub. praefat. de libert. Ecclesiae.  wherewith the writings of Friars are replenished, more than with wisdom and learning: 
Poenarum celebres sub styge feriae. Prudent. Bellar. de purge. l. 2. c. 18. Sect. ad quinrum.  it may be said as the Turk did of Papal Indulgences granted by Pius II. to such as took arms against him, requiring his Holiness to call in his Epigrams again; and as Casaubon of the late interdict against the Venetian Republic, that it was Dirum carmen; and as Bellarmine of Prudentius appointing certain holy-days in hell for the damned souls to rest from their pains, that he did but play more poetico. So these and many other visions of this stamp, seem to me nothing else, but the Poetry of the Church of Rome, or a moral application of pious and useful fables.  
Thou seest, good Reader, no necessary cause why Confession should be so necessarily urged; and our Church is the more sparing and tender in imposing any such absolute necessity upon these grounds following: The first is, 
Reasons why Confession is not of absolute necessity in all cases, and over all persons.  because Auricular Confession hath not been practised continually in the Church, but is the daughter and successor of that which was publicly solemnised. I speak not of Confession in itself absolutely considered, which I have elsewhere laid down as a Divine Ordinance; but of the clancular and privy carriage thereof, to promove such ends as are designed in the Roman Church. I say, Confession so understood is not of absolute necessity, but of late introduction. Public exhomologesis was in ancient times held such a sanctuary for troubled souls, that not only scandalous sinners which were obliged thereunto, but many besides came in, and confessed openly their sins carried in secrecy, and submitted themselves to that discipline; yea, 
Qui de fide majore, & timore meliore erant, quamvis nulla Sacrificii, aut libelli sacinore constricti— apud Sacerdotes Dei dolenter & simpliciter confitentur, exomologesia conscientiae suae faciunt, animi sui poadus exponunt, s●lutarem medelam parvis licèt, & modicis vulneribus requirunt. Cypr. l. 2. de laps.  some devout Christians not stained with incensing unto Idols, or casting the holy Scripture into the fire (two scandals in those times purged with this discipline) guilty only of lesser scars, and griefs, grew ambitious of undergoing this burden of public Confession and Penance: and hence it was that many a scoffing Ishmael, 
Multi verò audientes vel exprobrant, vel irrid●nt, vel malè loquuntur. Chemnit.  and railing Doeg began to exprobrate and deride the Penitents. To this end therefore that the discipline might be carried in a discreet manner, a prudent Minister was appointed, to be made acquainted before hand, and by whose advice the Penitent was directed what sins only were fit to be opened in public Confession. And here is the first mention of Confession to a private Confessor, with the occasion annexed; that he hearing the story of a sinner's life at large, may select such offences only as seemed to him fit for publication. 
Circumspice diligentiùs cui debeas confiteri peccatum tuum; proba priùs Medicum,— si i●tell●xerit, & praevidrit tal●m esse languorem tuum, qui in conventu torius Eccles●ae exponi debeat, & curari; ex quo fortasis caeteri aedificari poterunt, & tu facilè senari, multa hoc deliberatione, & satis perito Medici illius consilio procurandum est. Origen. hom. 2. in Ps. 37. tom. 1. p. 293.  Be circumspect (saith Origen) to whom thou art to Confess; prove thy Physician first, and if he shall understand, and forese thy disease to be such, as aught to be exposed in the assembly of the Church, and there to be cured, whereby peradventure others may be edified, and thyself easily healed; this must be done upon great deliberation, and skilful advice of that Physician. Private sins therefore brought in private Confession, to hear them by the way, and to advise the Penient whether they, or only some of them are fit to be openly known, and in such cases to direct him further what course he should take in public Penance.  
But in process of time this rigour, and devotion melted, and many abstained from this Confession, as abhorring to publish their sins, and to bring themselves upon the stage: For in Tertullia's age when this discipline was in force, 
Plerosque hoc opus, ut publicationem sui aut suffugere, aut de die in diem differre, pudoris magìs memores quam salutis. Tert de poenit. c. 10.  and the Church exercised with persecution, it may seem strange that many should be more in fear of shame than death; abstaining more from being Confessors of their faults, than Martyrs for the truth: I say the remedy was not as in his days, to arm the Penitent with resolution, for to trample under feet censure, and shame; but to remit something of the severity, namely, that the sin should be confessed in private, and buried there; 
Ut secretò confiterontur Sacerdoti, qui licèt crimen illud in fancy Ecclesiae non proderet, injungebat tamen delinquenti publicam poenitentiam, ut ipso facto in genere coram Ecclesia confiteretur, & declaret se grave aliquid commisisse. Chemnit. ex Sozom n. in histor. Tripartit. l. 9 c. 35.  only the penance imposed was publicly to be performed; by which the Church gathered, (although she knew it not) that some grievous offence or other was committed, as Chemnitius explicateth from Sozomen, and the tripartite History. Those whom you observe to do penance (saith Saint Augustine) have committed great sins, 
Illi, quos videtis agere poenitentiam, scelera sua comm●scrant, aut adulteria, aut alia immania facta. Aug. l. 1. de symb. ad Catechum. c. 6.  as adulteries, or some other foul facts; the penance by them performed convincing them of heinous sin openly, though not evidencing the same unto all. Thus the Church became contented with public penance, and remitted the confession of the sin unto private ears; howbeit the public detection of sin was left off earlier in the Greek Church, than in the Latin; for in the East, the persecution under Decius was no sooner blown over, but that the Church appointed a discreet Presbyter to receive Confessions, that Penitents might resort unto him, and interest his bosom with their offences; out of which he was to select such, and prepare as he thought meet for the public, and conceal the reft; and herein his office consisted. The substituting of this Officer is witnessed by Socrates, and Sozomen both, whereby the penitent was not as formerly left to his choice of what Physician he pleased, but confined to that Penitentiary the Church had ordained; and this is that addition, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrat. hist. l. 5. c. 19  viz. the election of one certain Penitentiary, which those Historians note to have been made unto the penitential Canon. 
Episcopi hanc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canoni adjecerunt, ut Presbyter bonae conversationis, prudens, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad hoc ordinaretur, ut lapsi ad illum accederent, ipsi confiterentur peccata. Chemnit. ex Sozomen. Exam. p. 192.  But whether this Penitentiary was taken to receive Confession of all sins, and conceal them all, only imposing public Penance, or to discern what sins should publicly be rehearsed, and what not, can hardly by the light of story be discerned: for the former opinion, namely, that none of the sins confessed were to be revealed, serveth that requisite quality that he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that could lay his hand upon his mouth, and say nothing. And for the later, scilicet. that some sins were revealed, appeared by the confession of the vitiated Matron, so foul, that it caused the Church to stop the mouth of all public Confession ever after. My thoughts lead me to this issue, that the Primitive Penitents were too forward to confess publicly more than needed; therefore it was ordained that they should confess in private first, and then if any of their sins were deemed fit by the Confessor to come abroad in public, they were admitted to that public Medicine; whereas the succeeding Penitents were too remiss in public Confession, and needed the spur; insomuch that offences of that nature as needed public expiation, and discovered upon a private hearing, were reserved for the Theatre, and they obliged to public recital, and penance. And when this also was taken away upon the Matron's stupration, and the Church would hear no more of such matters; without doubt the Confession and Penitentiary too were then abrogated.  
In the Latin Church the discipline was on foot till Leo I. who was the first that exiled the same, and set up Auricular Confession in its stead. In whose days a writing, the contents whereof were particular sins, was exhibited by the Delinquents to be publicly read in Churches; the same was attempted for private confession not long since; and as that course was broken off by Leo, 
Declarat non licere per literas seu internuncium Confessario absenti peccata Sacramentaliter confiteri, & ab eodem absolutionem obtinere. Caracalla vit. Clem. 8. in Platinae supplem.  so this attempt by Clement VIII. who condemned the same as false, temerarious, and scandalous, to confess by deputation, or writing, and receive absolution from a Priest not present. The injunction of Leo followeth; Let not a confession of several sins conceived in writing be publicly rehearsed, 
Ne de singulorum peccatorum genere libellis scripto professio recitetur, cúmque reatus sufficiat conscientiarum solis sacerdot bus indicari confessione secretâ. Quamvis enim plenitudo fidei videatur esse laudabilis; quae propter Dei timorem apud homines crubescere non veretur, tamen quia non omnium hujusmodi sunt peccata, ut ea quae poenitentiam poscunt non timeant publicare; removeatur tam improbabilis consuetudo, ne multi à poenitentiae arceantur remediis, dum aut erubescunt, aut metuunt inimicis suis facta sua reserare, quibus possint legum constitutionibus percelli: sufficit enim illa Confessio, quae primùm Deo offertur, tunc etiam Sacerdoti, qui pro delictis Poenitentium precator accedit; quòd tum demùm plures ad poenitentiam poterunt provocari, si populi auribus non publicetur Conscientia confitentis. Leo Epist. 80. ad Episcopos Campaniae, etc.  seeing it may suffice that the guilt of men's consciences be declared in secret Confession to the Priests alone: for although the fullness of faith may seem to be laudable, which for the fear of God doth not fear to blush before men; yet because all sins are not of that nature, that Penitents may not be afraid to publish such of them, as require repentance; Let so inconvenient a custom be removed, lest many be driven back from the remedies of repentance, whilst either they are ashamed, or afraid to disclose their deeds before their enemies; whereby they may be drawn within the peril of the laws. For that confession is sufficient which is offered first unto God, and then unto the Priest, who cometh as an Intercessor for the sins of thè Penitent; for then at length we may be provoked to Repentance, if that the Conscience of him that confesseth be not published to the ears of the people. From this testimony of Leo we may observe, 

1. That to open confession of secret sins, secret confession succeeded in the room thereof.  
2. We may observe also the reasons of this alteration, viz. fear and danger of the law, which accompanied the former practice, and retarded many from the same; to remove which impediments itself also was removed, or rather changed.  
3. And lastly, that the manner of Confession, be it private, or public, is but a Church-constitution, and the law thereof but temporal, and may be changed at the discretion of the Church; as that ancient discipline so highly extolled by the Fathers, yet by Leo is removed as an unprofitable custom, and subject to divers inconveniences; and notwithstanding his edict, the times may come when the same may be fancied again, and private Confession give way thereunto. Private Confession than is not an ordinance of absolute necessity, the thing to be demonstrated.   And therefore that conjecture of Beatus Rhenanus (for which his mouth is stopped by the Index expurg.) is more than probable, 
Ne quis admiretur Tertullianum de clancularia ista admissorum confessione nihil locutum, quae quantùm conjicimus, nata est ex ista exomologesi per ultroneam hominum pietatem, ut occultorum peccatorum esset & exomologesis occulta; nec enim usquam praeceptam legimus. B. Rhenan. Arg. lib. de Poenit. pag. 11. edit. Franekerae. 1597.  that clancular confession now in use took its beginning from the public, by the voluntary devotion of men, that of secret sins there might be held a secret confession; for we do not read that of old it was any where commanded.  
And this is our first ground that Private Confession is not of supreme necessity. The second is founded upon a decree of Nectarius sometimes Patriarch of Constantinople, 
Nectarius and his act for abolishing of Confession.  and immediate Predecessor to Saint chrysostom, by which act, upon an occasion of infamy drawn upon the Clergy by the confession of a Gentlewomen defiled by a Deacon in the principal Church of the Imperial City, it was thought fit the same should be abolished, and every one left to the liberty, and examination of his own conscience, in resorting to the blessed Sacrament: the Narrative is thus in Socrates; 
Socrat. lib. 5. cap. 19 vide Sozom. lib. 7. c. 16.  It seemed good unto the Church to take away the office of such Priests as were appointed throughout every Church to receive Penitents, after the Confession of their sins, into the company of the faithful. The occasion of the removal by Nectarius was; A Noble woman came unto the Priest, whose office it was to hear penitents, and confessed orderly the sins she had committed after Baptism, the Priest enjoining her to bring forth the fruits of Repentance: As she continued longer in shriving, she accused herself of another crime, and declareth, that a certain Deacon of that Church had abused her body; at which the people being much incensed, and the Church defamed, the Bishop upon the advice of Eudaemon, a Minister of that Church, took away the function of the shriving Priest, and granted free liberty to every one (as his conscience served him) to become partaker of the holy mysteries. Thus far Socrates, professing withal that he could not well tell what to think of Eudaemons advise in this behalf, whether it would aught avail the Church or no, or be a means that sins escape without just reprehension: his thoughts he should have kept to himself; for an historian must ever conceal his affections, and never the truth, adhering to the verity of the fact, and leaving the censure unto others. It cannot be imagined into how many shapes the Divines of Rome turn themselves, to turn off, or to turn away this decree: some condemn this Patriarch for condemning the same, 
Quamvis legatur abrogasse hanc consuetudinem, hoc tamen non probat eam non esse juris divini; non enim omne quod fit, justè fit. M. Vehe. tract. 6. de Confess. c. 7.  although we read (saith Vehe) that Nectarius abrogated this custom, yet this disproveth not, but that it might be of divine right; for not every thing that is done, is justly done. Our Cope inclineth to this opinion, that the words of the story favour the taking away of confession, but then tells us withal, that Nectarius did as much hurt to the Church by unbridling this discipline, 
Si Nectarius privatam confessionem abrogarit, & illo●●s▪ (quod dicitur) non tam manibus, quàm animis ad corpus Christi accipiendum ingerendi se quibuslibet aditum patefecerit, (quod ipsa fortè verba si generaliter accipias, prae se ferunt) is non minùs Ecclesiae nimiâ illâ licentiâ, quàm immodicâ illâ suâ severitate incommodasset. Cop. dialog. 2. p. 294.  as Novatus did by locking up the mercy of God with his severer key. If Nectarius (saith he) had abrogated private confession, and opened the gap to every man with unwashen hands, and souls, to have free access to receive the body of Christ, (which peradventure the words if you take them generally may seem to import) he had prejudiced the Church no less by that excessive licentiousness, than Novatus had done by his immoderate severity. Against these men we oppose the credit and authority that Nectarius had with the Churches of God; for they were so far from imagining any detriment to arise unto the Church by this decree of his, that they became all of his mind. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lib. 7. c. 16.  The Catholic Bishops of those times approving and ratifying the same; so Sozomen: with the heretical conventicles it (the use of Confession) was retained, but in the Churches of the Homousians, or Orthodox believers (saith Socrates) it was antiquated. Of whose side then are they which so sharply rebuke Nectarius? 
(a) Harpsfield suprà.  Another rank of them seem to embrace the act, but with a limitation, that it was the public confession and penance which he abrogated, and not private confession, but the addition to the Penitential, which the Patriarch repealed; and that was the erection of a Penitentiary to receive Confessions, and unfold some sins unto the Bishop (if needful) that such might be ripped up in public confession; and this discipline as an appendix to the former, was in opposition to the rigorous hand of Novatus suppressed. But Bellarmine shall cope with Harpsfield, 
Ista revelatio est contra jus naturae, & Apostolicam regulam. l. 3. de poen. c. 14.  and tell him that cannot be, because a Penitentiary having heard confession in private, his mouth is so locked up, that he cannot under any pretence reveal any sin so revealed, unto the Bishop, or to his Holiness himself, though he should command it, it being against the law of nature, and Apostolical rule: the 
(b) Ibid.  Cardinal than hath restrained the story to these three positions, and bounds: 

1. The first, that notorious Penitents, and public offenders were subject to this penitentiary only; and that sinners for sins committed secretly might address themselves in confession to other Priests.  
2. The second, that if any private sins, and conscious to the sinner only, were confessed to this Penitentiary, he was not bound to detect them, but had his lips sealed up to secrecy.  
3. And lastly, That public sins only and such as were known aforehand, were by his command rehearsed by the Penitents before the congregation, and public penance undergone for them.   Against these fancies of the Cardinal, I demand, If public sins, and such as are come abroad into the world are here only meant, what need open sins to be opened in secret to a Penitentiary? and why could not the Church proceed to censure notorious sins, without that underhand detection? And what will this Jesuit say to another, a greater Antiquary than himself, Petavius? who comes roundly off, and tells us there was never any such thing as public confession; that neither public nor private sins were openly confessed, either by the Penitents in their own persons, or recited out of a scroll by the Priests, as generally hath been supposed; from which common tenet he professeth his earnest dissent, 
A quibus omnibus ego vehementer dissentio; nec adduci possim ut existimem legem ullam in Ecclesia suisse unquam ejusmodi, quae peccata proferri publicè decreverit. D. Petav▪ animadvers. in Epiphan. haer. 49. pag. 246.  nor can he be brought to imagine that there was ever any such law in the Church at any time, which decreed that sins should be publicly pronounced; 
— commentum publicae confessionis ingeniosè ac solerter excogitârunt, quia alium exitum difficultatis expedire non possint. Ib.  and further informs us how that jingle of public confession was ingeniously devised by writers on his side, to avoid the engines, and shocks of heretical arguments; being driven to that straight as to be able to come off no other way. We will not lose time to examine the grounds of this assertion; but taking public Confession for granted, and supposing those sins public in themselves to be rehearsed in a private way; we say according to their doctrine, they remain shut up under the seal, because deposited in confession, and though otherwise known, yet the Penitentiary is put to silence; and the use, viz. detection of sins capable of public penance, for which the Penitentiary was ordained, is quite and clean taken away. 
Quae autem esset functio Presbyteri non est omnino certum. Bellar. suprà.  No wonder then that in Bellarmine's opinion, it is not certainly known what his function was. Furthermore, be his function what it will, it is manifest that both he and it were done away; but this ordinance, viz. Public sins to be censured with public penance, was never abolished, either in the East or Western Churches. Likewise the Matron's sin with the Deacon was committed in private, and yet openly revealed; public confession in the Church was not then of public sins only. And lastly, if none were to recourse unto the Penitentiary except public sinners, and that for their public offences, senses; to what end was it so specially required that he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no blab of his tongue? 
Tot a narratio clamat non auricularem, sed publicam confessionem à Nectario abrogatam. Bellar. ib.  What was it Nectarius did then in this behalf? Marry (saith the Cardinal) the whole story crieth it out, how not private but publock confession was abrogated by him: how deaf then were those Divines (though otherwise of a quick ear) that heard not this cry? I am not ignorant (saith he) that Thomas Walden was of this mind, 
Non ignoro Thomam Waldensem Tom. 2. c. 141. in ea sententia fuisse, ut ex●stimaret à Nectario confessionem simpliciter abrogatam fuisse— sed non facile id conc●derem, quòd Nectarii sententiam Jo. Chrysostom. apertissimè tueatur. Bellar. sup●à.  that he supposed confession simply and absolutely to be abolished by Nectarius; but I cannot grant this, because John Chrysostom clearly defended the sentence of Nectarius. Then whatsoever herein was provided by Nectarius, the same was protected by Saint Chrysóstome; and Thomas Walden, though a Transalpine man, was as choice in his judgement as the Cardinal; no more could it lie hid from him, that F. Walden stood not alone in that opinion, for Canus bears him company thus; Nectarius predecessor to S. Chrysostom, 
Nectarius antecessor D. Chrysostomi confessionem secret m●de m●dio sustulerat, ut illo capite Sozomen. tradit: quamobrem Chrysostomus Nectario saccedens, de confession hac auri●ulari populo verba facere noluit; quia caim nondum scandalum sedatum erat, quod in Ecclesia Constantinopolitana per occasion●m secretae conf●ssion's fuit exor●um. Can. Relect. de poenit. part 5. pag. 897.  took secret confession clean away, as Sozomen delivered in that chapter; wherefore his successor Saint Chrysostom would make no words of this auricular confession to the people, because the scandal was not yet ●●id, occasioned in the Church of Constantinople, by the means of private Confession. For which saying he is perstringed in the Col●n edition, Anno Dom. 1605. with a note clapped in the Margin, where the Reader is informed, that John Hessel, 
Oculat●us locum illum hist. Trip. inspexit Jo. Hessels, & ipse eximi●●s Theologus, qui in s●●tentia sua de hoc S●zomeni loco Patri●us coacilii Trid. exhibita, eruditè ex ipso cont●xtu Sozomeni ostendit, à Nectario non auricular●m conf●ssionem, s●d ●●us app●n lic●m quandam, 〈◊〉. e. publicam illam ●cecato●um recitationem saisse sublatam; quae fi ●●t●● communi quodam Poenitentiario cora●● universo populo, velut in Theat o quodam. Nota in Ma●g●ne.  a famous Divine, hath looked into the story more accurately, who delivering his opinion to the Fathers in the Trent Council, learnedly demonstrated from the context of Sozomen itself, that it was not auricular confession, but an appendix thereof, that is, the public recital of sins upon the Theatre, made by the Penitentiary before the face of all the people, etc. By warrant of which appendix it appeareth, that the Penitentiary before the decree of Nectarius might break the seal, and publish what sins he pleased; a thing that egregious Divine must take heed of, left by avoiding one rock he dash upon another. I know not with what eyes, or through what perspective Hessel might view the relation, to blunt Vehes sight it appeared otherwise; Although (quoth he) the narration be mixed of solemn and private confession, 
Licèt mixtim ibi sermo fi●t de solenni & privata confession, tamen cùm dicitur electum esse Sacerdotem servantem secretum, apertè monstratur, hoc non ad publicam pertinere confessionem, sed ad clanculariam. Vehe tract. de Conf. 6. c. 4.  notwithstanding se●ing it is said, how a Priest was chosen that could keep secret, it is very clear that this appertained not unto public but private Confession. Add hereunto Bishop Fisher, a Prelate to whom Rome can take no just exception; who upon those words of Sozomen, It seemed good unto the ancient Bishops that sins 
(a) Ut peccata publicè recitarentur, all: ut non recitarentur, ita vertit Christophors. sequens Cassiodorum & Nicephorum. Videses D. Petau. animad. in Epiphan. p. 242.  should be opened upon a Theatre, in the presence and audience of all the people within the Church; and to this purpose a Priest of upright conversation, that could keep counsel was elected, and appointed to hear such confessions, writeth thus; Some man may object this is meant of public confession; 
At objectabit fortassè quispiam, quòd hoc de publica confessione scriptum sit; cui respondemus, id fieri non posse, cùm ipse Presbyter teneatur servare decretum (lege secretum;) nam quomodo secretum servare potuit, quod fuit publica confessione decretum? sed dicet alius, quid ergo Sozomen. scripsit, visum antiquis Pontificibus ut in Theatro, etc. ob id nimirum ut confessuri nequaquam ad Presbyterum in privatis aedibus accederent, undè potuerint offendicula oriri, & maximè feminis confessuris— sed publicitùs in Ecclesia; non tamen ità quòd illi publicè delicta sua cunctis manifestarent, sed uni Presbytero tantùm, atque id clanculum.  to whom we answer, that it cannot be so meant, seeing the Priest himself was commanded to keep it secret; for how could that be kept secret that was discerned by public confession? But another will say, why then hath Sozomen written, It seemed good unto the ancient Bishops, that sins should be published upon the Theatre, and before the assembly? Truly to this end, that the Penitents should not resort unto the Priests within private walls, where scandal might arise, especially upon the approaches of women, but publicly in the Church, not so as if they should there manifest their sins unto all, but to the Priest alone, and that privately. So the place of confession was to be public not the confession itself, which was privately received. This Bishop proceeds, informing us, That public sinners resorted not unto the Penitentiary, 
Publici poenitentes non ad hunt Presbyterum, sed ad Episcopum accesserunt, cujus senteatia jejuni is, etc.— at illis qui Presbytero privatim confitebantur, secundum uniuscujusque culpam, Presbyter ipse taxavit mulctam. Roffens. contr. Luth. art. 8. p. 137.1.  but to the Bishop, and by him were ordered. But such as confessed privately to the Priest, at his hands received penance only. Thou seest plainly that in this Doctor's opinion private confession was hereby meant, and his reasons for the same; and mayest further see, 
Presbyter iste solis publicis poenitentibus praepositus.  how well these Cardinals agree. It was public confession of public faults (saith Cardinal Bellarmine;) Public confession could not be here meant, saith Cardinal Fisher. This Priest was appointed for public sins only, saith Bellarmine; Public sinners came not to the Priest, but to the Bishop. saith Fisher. Thus God confounds their tongues that build Babel. Well, Fisher's conclusion is, 
Nequaquam pro publicis criminibus intelligi debeat, quae semper publi 〈◊〉 vindicabantur,— sed pro peccatis admissis duntaxat. Id. ib.  that Nectarius abolished this Penitential Presbyter, and left every man to his own conscience; which could not be understood of public sins, (for they still were punished in the Church) but of private faults only. How apparently false than is the assertion of the Cardinal Jesuit, 
Publicam poenitentiam sustulit, non confessionem. Petau. Doct. temp. lib. 13. part. 2. p. 755. Scio quibusdam visum fuisse totam hanc bistoriam esse confutatam à Socrate. Bellarsuprà.  viz. A●l consent that Nectarius abolished public, not private confession; and of another Jesuit, that the one was not, and the other was not abolished, but public penance only; may appear by the discourse of this Cardinal Bishop, and Pope-Martyr. And if none of these evasions will serve, Bellarmine is not ignorant of another starting hole, sc. to elevate the faith of the Historian and call his credit into question; a shelter never fled unto but in desperate storms. The truth is, by the ancient Canons heinous sins were only subject to the censure of this discipline of vulgar confession, (the confession then only frequented.) Others moved with devotion, subjected themselves thereunto without sufficient cause; which to redress, the Fathers exhorted the people not to go so confusedly to work, but to consult with their spiritual Physicians, what diseases were fit for that public cure; and at length a certain Priest was appointed, to whom they were to resort, and he upon private hearing presented the Church with such sins as were worthy of public notice; and this was the only practic of Confession in Nectarius time, consisting in the private audience of sin, with reference to the public censure: which was damned by his decree, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrat. Confession put out of the Church by Nectarius. An. Dom. 390. Period. Jul. 5103. utriusque Cycli ☉ 7. ☾ 11. Indict. 3.  and every man left to the judgement of his own conscience, which could not be, if private confession had been still kept on foot, and the sinner subjected to the censure of any Ghostly Father. Which abrogation then of confession simply considered, however it was carried in the days of that Patriarch, showeth the form and prescript of confession used, and praised by the Ancients, to have been Canonical rather than Divine; belonging to the external discipline of the Church, (which upon just occasion might be altered) and not Sacramental, and of perpetual right, or absolute necessity; which is the Helen the Jesuits pretend unto, and by us in all cases denied.  
Our last conjecture that Auricular Confession in the sense and practice of the Church of Rome, 
3. Confession of no use in the Greek Church.  is not of absolute necessity binding all, and in all cases, is the cessation, or rather not admission thereof in the Greek Church; for the decree of Nectarius inhibiting the use of the then received confession, (such as it was) suspended the practic thereof in general, for there occurs not in Damascenes tract De orthodoxa fide, the least impression thereof; and therein are treasured the principal doctrines, or doctrinal principles in Christianity, so it seems to have gone out of the Church, like a ship upon the waters, leaving no tract behind. 
Quidam Deo solummodò peccata confiteri debere dicunt, ut Graeci. Grat. dist. 1. de Poenit. c. ult.  Insomuch as Gratian citing the Penitential of Theodorus Archbishop of Canturbury, (which in truth was none of his, and no whit resembling an ancient copy thereof to be seen in Sir Robert Cottons treasury; but a Canon of the Council of Cauvillon, celebrated Anno DCCCXIII) makes it an opinion of that Church, that sins were to be confessed unto God only. I am not ignorant that Bellarmine would persuade us that those words (ut Graeci) in Gratian, 
●idetur irrepfisse in textum ex margin, & marginalem annotationem imperiti alicujus fuisse, qui ex facto Nectarii collegit, sublatam omnino fuisse confessionem apud Graecos. Bellar. l. 3. de Poenit. c. 5.  were by an unskilful hand first set in the Margin, and thence crept into the text, upon a surmise, that the fact of Nectarius had altogether abandoned confession from that Church; his reasons for this conjecture are so plumbeous, and little worth, as not worthy either of repetition, or refutation; 
Ivo decretal. part. 15. c. 155.  for Ivo that imposed decrees before Gratian, hath the same: nor was the gloss, or any Canonist ever so nasute, as to smell out that intrusion in the decrees. Yet the Gloss draws an argument from hence against the Divine authority of Confession, because the Grecians denied it for necessary, as their practice showeth, 
Glossa tale argumentum innuit pro sua opinion, confessio non est necessaria apud Graecos; esset autem necessaria, si praeceptum de ea esset authoritate Scripturae. Scotus.  in wholly abstaining from the same; and necessary it had been, had it stood upon divine precept. For no Church may justly cast that forth of doors, once brought in upon divine injunction: and Scotus in way of answer thereunto seems first to grant some such thing, with this protestation; That the Grecians since their departure from the Church, 
Respondeo, posito quòd non sit apud eos talis consuetudo, mult as all as laudabiles consuetudines omiserunt, quò ab Ecclesia recesserunt; & ità istam non solùm laudabilem, sed & necessariam potuerunt omittere. 2. sed nec notum quòd non confiteantur, nec hoc alicubi aliquis Doctor scribens contra eorum abusiones, exprimit. Scot lib. 4. dist. 17.  (that is since they disclaimed all agreement with Rome) have omitted many laudable customs, and might leave out confession, though laudable, and necessary; but tells us withal, that it is not certainly known how they use not confession, neither any Doctor taxing their abuses, reprehended the want thereof in particular. All which might well be, as reputing that want in those days of so small a trespass, as not to be taken notice thereof, or not deserving any reprehension; to which later conjecture Canus consenteth. Theodorus delivereth (saith he) that the Grecians held sins to be confessed unto God alone, 
Theodorus dicit Graecos existimare soli Deo esse confitenda peccata; quemadmodum itaque Baptismus non statim à passione Christi coepit esse medium necessarium omnibus ad salutem, sed post sufficientem Evangelii & Baptismi evulgationem; ità & Confessionis Sacramentum ex co tempore coepit omnibus hominibus esse necessarium, etiam de peccatis secretis, quo sufficient●r promulgatum est. Quo sit ut Graeci ante plenam evulgationem, sine peccatorum confessione occultorum salvari potuerint. Canus, Relect. de Poen. part. 5. p. 897.  even as Baptism began not immediately upon Christ's death to be a necessary mean to salvation; but at such time as the Gospel, and Baptism were sufficiently divulged: So the Sacrament of Confession for secret sins, from that time forward began to be necessary for all men, when it was sufficiently promulgated; whence it comes to pass that the Grecians before plenary publication might be saved without confessing their secret sins. The Greeks without all peradventure are beholding to Melchior Canus for this excuse, that they may be dispensed and born withal for not frequenting of Confession, because the necessity of that practic hath not yet been sufficiently cleared unto them. But is it not ill done of the Jesuits, those Apostolical men, that take upon them the conversion of Nations, so far to neglect their neighbour christian's all this while, as not to clear unto them a point of such importance? for the Nestorians (a wild slip of that tree) know not yet extreme unction, 
Purchas Pilgrim. part 3. pag. 38. Brierwood Enquiry. pag. 153.  or confession, and the Jacobites in Syria, Palestina, etc. of which sect is the present Patriarch of Jerusal●m, confess their sins unto God only, and not unto the Priest; and (as others record) but very seldom, so that ma●y communicate without auricular confession: and how much it is prized by a principal member in that Church at this day, may be in part discovered under the hand of Cardinal Bardini to a Jesuited Greek, bred in the College at Reme, named Cannachi Rossi, concerning the Patriarch Cyrill, Anno Dom. 1627. whose deposition the Jesuits laboured, for not acknowledging the Rom●n Supremacy; wherein amongst other accusations charged upon him, the fourth instruction is; Of him we are advised that he denieth the necessity of Auricular confession, 
Diego lui siamo avisati che nega— lafoy necessita della confession auriculare, & lo Spiegare in essa li peccati della ment, & I in loco di lei havesse introdotto una certa confessione furta ae Dio publicament con parole generali. Turkish Histor. p. 1500.  and the ein to display the sins of the mind; and that he hath brought into the place thereof a certain kind or form of confession made publicly unto God in general words. It seemeth by this passage that the modern Churches of Greece bear no good will to auricular confession.  
The necessity than cannot be so forcing as Rome imagineth; what then, 
The necessity of Confession stated.  will you leave it to each man's discretion to be used, or forborn, as he shall think fit? So to leave it, were in effect to leave it off. Our corrupt natures restrained and kept in, set but at a little liberty become licentious. The bending twig no sooner up, but declines unto the other side; and there can be no reason why a natural man is so much in the extremes, but b●cause virtue stands in the middle. The experience of our times shows how ill a keeper man's discretion hath been of Confession, as quite and clean to lose the trust reposited; he had good reason therefore that said, Such as go about to make this law free, endeavour to remove the same altogether out of the Church; 
Qui legem hanc liberam facere contendunt eam penitus de Ecclesia tollere moliuntur; hac enim libertate creditâ, & receptâ, quis sibi obsecro hanc sarcin am imponant ultrò? etsi sarcina non sit, sed saluberrima animae languescentis med●cina. M. Vehe. Asserr. sacr. Axiom. tr. 6. c. 1.  for if once this freedom be believed, and received, what man will submit his shoulders willingly to this burden? although burden it is none, but a wholesome medicine for a languishing soul. I cannot think this duty hangs so lose as to depend upon the mere motion of every Penitent, and yet am far from imagining the law thereof to be so tyrannical, as to be obtruded upon the consciences of all men upon little or no occasions. To let blood in some diseases (saith an eloquent Physician) is no new thing; but that there should be scarce any disease wherein we should not bleed, is (saith he) a strange and new fashion. The soul-Physician may take aim by him for the body, and heal some sins, as he doth not all maladies by letting out of blood, and corruption; and if repentance be the Antidote against sin, and confession one of the ingredients, the use must depend as much at least upon the advice of the Spiritual Physician, as upon the voluntary inclination of the sick patient. God gave a command to confess unto the Priest, that we have heard; nor that it w●● ceremonial are we able to prove. The Ministers of the Gospel are enabled with power to remit and retain sins, and their lips preserve the word of Reconciliation for distressed consciences, that's clear; and as they are to prescribe the remedy, so is the penitent to open the disease. The Apostle heard sins confessed unto him, and rebuked not those that made them. The ancient Fathers stood much for the same, as a profitable mean at the least, to procure remission and pardon. And shall a duty so commanded, so advanced, so extolled, be of so thin and poor esteem, as to be blown away upon each man's fancy? as we are taught better things, so we hope for better. And although the Reformed Church well weighing the abuses wherewith the same was encumbered, (which begat a distaste and dislike of the thing itself with most men) was dully patiented, and moderate at the conniving, and forbearance thereof, as loath to press its use too much upon squeasie stomaches, but only to make it their Physic, that refused the some for their ordinary Diet: Yet seeing in these Solar days of ours, where most men pretend so much to illumination, as able to strip, and uncase every good thing from beneath the abuse thereof; those that are in place may be pleased to consider, if it be not time to work upon our consciences, and take it further to thought, if the abusing of ourselves through want of confession, exceed not those abuses wherewith it was formerly beset. It belongeth only to me freely, and with the conscience of a Divine to examine, upon what necessity Confession standeth, and how far it may concern us. 
Abyssum ingredior Quaestionum, nesciens, Deus scit, quà evasurus. Bern.   
And the better to come by that, we shall arrest ourselves awhile upon such discourses, as judicious Writers have left concerning necessity, and the several kinds thereof, that we may see our way before us; and though I plunge myself into the depth of Questions, yet my scope being to inquire after truth, my hope is (God being my Pilot, 
Necessarium triplex 

1 Stabile.  
2 Inviolabile.  
3 Incommutabile.    and his Word my Compass) to arrive safely in the Haven.  
Saint Bernard in that excellent Treatise of his of Precept, and Dispensation, sets his whole discourse upon a threefold necessity; 

1. stable;  
2. inviolable;  
3. incommutable.   That is said with him to be stable and firm, which may not be abrogated by any, 
Stabile ità necessarium est, quod non cuilib●t hominum illud mutare fas sit, nisi solis Dispensatoribus Mysteriorum Dei, i. e. Praepositis, authentici Canon's, & Ecclesiastica instituta dignae authoritatis.  but by the Dispenser's of the Mysteries of God; such are authentic Canons, and Ecclesiastical institutes; which because decreed from holy men, that had power & authority from God so to do, cannot be antiquated but by men of like place and authority. Instituted they were, not as if the Church could not be without them, 
Non quia aliter vivere non liceret, sed quòd ità magis expediret, nec planè ad aliud quàm ad lucrum & custodiam charitatis.  but because they apprehended she could not do so well without them; 
Quamdiu charitati militant, immobiliter fixa sunt.  the end whereof was the preservation of peace and charity; and the rule for continuance is, whilst they make and fight for charity, they are to abide in full force: Nor are they to be antiquated, but by men endowed with equal authority at the least, to the first Enactors; nor except they be found to make, and march against charity; 
Nun justissimum esse liquet, ut quae pro charitate inventa suerunt, pro charitate quoque, ubi expedire videtur, vel omittantur, vel in aliud sortè commodius demutentur? Bernard. tract. de Precept. & Dispens.  and than it is but meet for charity to revoke that constitution, which for Charity's sake was ordained. Otherwise where no necessity is (saith Leo) by no means may the institutions of holy Fathers be violated. 
Ubi necessitas non est, nullo modo sanctorum Patrum instituta violantur. Leo apud Bernard.  And this the Father styles vix immutabile, hardly to be changed; 
Vix mutabile esse constat, dum solis illud liceat mutare Praelatis; & hoc non nisi fideli & providâ dispensatione.  for they only can do it that are in place, and that by a provident dispensation. The second kind of Necessity he termeth inviolable; 
Inviolabile, non ab homine traditum, sed divinitùs promulgatum; Nisi à Deo qui tradidit, mutari omnino non patitur; Dominus tamen horum, quod voluit, & quando voluit, solvit.  which is not delivered from man, but promulgated from God, and never to be altered but by God himself. Such are the Precepts of the second Table, wherewithal no mortal man may dispense, but God may and can when he please; as with the Hebrews, to spoil the Egyptians in borrowing, and not restoring; although Clemens Alexandrinus justifies their do herein, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strom. lib. 1. pag. 275.  as but exacting from the Egyptians what duly belonged unto them; viz. the detained wages of a tedious servitude. Thus Samson pulled down the house upon his own, and the Philistines head: of such attempts Saint Bernard's rule is, If holy men break forth into acts contrary to God's law, 
Aut eos peccasse fatendum est sicut homines, aut certè sicut Prophetas familiare Dei consilium accepisse.  either we must confess they sinned as men, or believe they received special direction from God as Prophets. And this necessity is almost unchangeable, 
Penè jam incommutabile, soli quippe Deo mutabile.  because this is the change of the Lords right hand only. The third is immutable, so ratified upon divine and eternal reason, 
3. Quod divinaità constat, & aeternâ ratione firmatum, ut nulla ex causa possit vel ab apso Deo aliquatenus immutari.— haec quippe talia sunt quae nec liceat, nec expediat aliquando non haberi.— omni tempore, omni personae mortem contempta, custodita salutem operatur.  that God himself cannot alter the same, as implying contradiction. Of this nature are the contents of the Lords Sermon in the Mount; and whatsoever precepts of charity, humility, meekness, etc. are extant in holy writ; which bind all p●rsons, and at all times, and upon the greatest hazard. And this law truly is, (what was vainly said of the Medes and Persians) that cannot be altered, and is unchangeable altogether. 
Omninò incommutabile.  These ground works being laid, let us briefly make the application. I say then, that no Divine hath ever arrogated this last, and incommutable necessity unto auricular Confession, as a duty of that worth, and so requisice, as God himself could not dispense with it, or be able to save without it. There is not so great necessity thereof, 
Certum est potuisse Deum sine ullis Sacramentis homines justificare, neque de hoc ulla controversia est. Bellar. de Sacram. in genere, l. 1. c. 22. Sect. Sit igitur.  as of Baptism; Yet is it certain (saith Bellarm●ne) that God is able to justify men without any Sacraments at all, and hereof there is no controversy. Away then with that necessity which is ex natura rei, as if confession were such in itself, that God could not do withal without it. And for the first necessity, as a matter of Canonical institution imposed by the Church, no Divine, (except altogether a stranger to antiquity) will deny. Let it then go for a Church-Constitution, continue it must, and a necessity of obedience is required, till the same appear unto the Church to be destructive of charity, or tranquillity; and by the same authority be abolished, by which it was at first prescribed; and for the second how far necessary as an Ordinance Divine, and in what sense it may be said to be ordained by God, I must send back my Reader to the former Section, where the point is stated.  
We will tread the footsteps of necessity in the Schoolmens path, and see what will result from thence; 
Necessitas Praecepti. Medii.  with them necessity is twofold; 

1. As a necessary Precept,  
2. or a needful mean.   Now every just command is grounded upon some reason, and every lawful mean conduceth to some good. In Divine Precepts we are not scrupulous to inquire after the Cause, or Reason thereof, but where God's pleasure is to set it down; for with us his will passeth for a cause all-sufficient. So than it is necessary to salvation to obey all God's commands, or to repent for the disobedience; although all his divine Precepts conduce not necessarily thereunto. 
Josh. 6.18.  At the sacking of Jericho the spoils were devoted to the Lord, and the Israelites might reserve nothing to themselves; a necessity there lay in obeying the same, though the commandment itself was not so necessary. In the old Law (as I shown before) there was a precept for Confession; and in the new, a precedent for the same; why should it not then be thought necessary? But take this along with you; Positive Precepts contained in the Scripture are not to be extended further than the written Word, or intention of the Lawgiver direct: for example, God intendeth pardon upon sincere confession of the sin committed; which Pardon when it may be had upon confession made unto God himself, we extend it not unto Man. So again, if it may be procured upon a general confession before man, we urge not the Delinquent to be particular; but if the Conscience cannot be pacified except the pungitive sin be discovered, in that case we require a special detection of that sin by name. So than if the intended pardon may be compassed by any of these ways, that way is to be reputed necessary for that penitent, which served the turn. If by none, but by all of these, all of these than are necessary. Moreover, God's word commandeth sins to be discovered to the Priest in terms absolute, without further circumstance; we dare not therefore extend that precept to the manner thereof; whether it should be public or private, of all sins, or some, followed with remorse of Conscience; and whether with the addition of aggravating circumstances or no. I say we lay no necessity of these cases upon any, because we have not any express word for our warrant; we counsel only, that no man permit sin to lie still in his bosom, so long as he feels pain, but complain still to his Physician, till the cure be perfect. Thus for the necessity of Precept.  
The second branch is necessit as medii. And we are to judge of that necessity by the end; for no mean can be of greater necessity than the end for which it serveth; and if the end be found necessary, the mean must be thought to be so, and in means we are to inquire if the proposed end may be attained by one only mean, or by divers; some means may be useful, but not necessary, as a horse for a journey, or simply necessary as wings to fly. To apply, remission of sins is the end a Penitent proposeth to himself, which to compass, we say that confession to a Prieft is not of absolute necessity, as the adequate, & only mean; for faith in Christ (who only hath deserved it) is also required; nor a necessary concurrent mean; for of faith I read, but never of Auricular Confession; that without faith it is impossible to please God; but only a conditional mean, and so the necessity thereof hypothetical, in some cases of Conscience to be instanced hereafter: for sin in no case may be remitted without God, in many without man. But if we take confession as a medium utile, in that sense we shall ever approve thereof, although we resolve confession in itself not to be of absolute necessity for all, but a precept binding some sinners, and for some special sins only. As the holy Eucharist is a Sacrament of divine institution, and singular benefit, necessary to some Christians, and at some times, and the contempt thereof at all times damnable; though in itself not simply necessary, nor at all times, nor to be imposed upon all persons without discretion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then, for all that can be said this, Confession challengeth not any such necessity in itself as inherent in the same, or any way belonging of sovereign virtue and necessary use; but as a condition supposed for the acquiring of some necessary good, 
Necessit as ●onditionalis, seu necessitas consequentiae, non est absoluta, nec competit subjecto ex natura rei: sed solùm consequitur ad talem suppositionem, vel conditionem, ex qua necessariò infertur id quod ex tali conditione dicitur necessarium necessitate secundum quid, licèt absolutè, & secundum se est liberum contingens. Alvarez de Auxil. l. 3. Disp. 22. n. 40.  viz. forgiveness of sins, and reconciliation; a penitent taking all good courses to ingratiate himself into the favour of God; and this is only conditional necessity, and by way of consequence; and so far to be urged as we shall find it a cause to promote the same; and further we reither require nor orge it. And amiss it cannot be that shall promove so good an end; nor superfluous that advanceth such a purpose, nor a heavy burden that brings so happy a benefit.   

SECT. III.  
The Contents.  
Scrupulous enumeration of all sins decreed in late Councils. Circumstances aggravating, and altering the property of sin, Millstones to plain-people. Anxious inquisition into each sin, with every circumstance a perplexed piece. Particular reckon for every sin a heavy load to the Conscience, and without express warranty from God, implying difficulty, and impossibility, and tending to desperation. No urgent necessity to be so superstitious in casting up of all sins, and the circumstantial tails thereof. Romish closerts of Confession seminaries of sin, and uncleanness. Venial and reserved sins exempted by Rome from the ears of ordinary Priests, upon what grounds. Strict and specific enumeration of sins but of late standing in the Church. General Interrogatories proposed at the hour of death from Anselme. Some sins are specially, and by name to be rehearsed in Confession. The nature, and quality of those sins described, and determined.  
WE are now come unto the Contents of Confession, namely sins; and hence a difference springeth betwixt us and Rome about the extent, and latitude thereof: Whether forsooth all, and every sin committed after Baptism, together with every aggravating circumstance following every sin be to be laid at the Priest's feet; and whether such an institution of such a Confession comprising all sins, together with their remarkable circumstances to be spread before the Priest upon necessity of salvation, be not certa Crux, a torture and snare unto the conscience, and the practice hereof render the Conscience more perplexed, than the sin itself. We shall do well herein to see what the Church of Rome holdeth, and what load she layeth upon her proselytes, and under what pretences. The Lateran Council, where their Confession first came abroad, 
Omn●a sua solus peccata confiteatur fideliter, saltem semel in anno, proprio Sacerdoti. Conc. Lat. sub Innocent. 3. can. 21.  decreed all sins to be confessed faithfully at least once a year unto their own Priest. The Florentine Council prescribes a sinner to confess wholly all such sins as he remembreth to his Priest, 
Ad oris confessionem pertinet, ut peccator omaia peccata quorum memoriam habeat, suo Sacerdoti consit●atur integraliter, etc. Concil. Florent. in doctrine. de Sacram.  as loath to charge him with more than he bears in mind; and if such time be given as once a year, and of such sins as occur to the memory; it may well be doubted, that with many sinners but few remain upon the memory at the years end, to be rehearsed before the Priest. And if all sins are so much to be stood upon in Confession, it is much to be marvelled that these Councils should trust so frail a memory as a finners is, especially with such records as he takes no pleasure to preserve, and that for so long a space; and be so strict for the account, and so lose for the time, where many a particular may be obliterated and defaced. The Fathers at Trent decree no less, viz. That all and every sin must be repeated in Confession; 
Oportere à Poenitentibus omnia peccata mortalia, quorum p●st diligentem sui discussionem; conscientiam habent, in confession recenseri, etiamsi occultissima illa sint, & tantùm adversus duo ultima Docalogi praeoepta commissa; Quae nonnunquam animum gravius sauciant, & periculosiora sunt iis quae in manifesto admittuntur— omnia quae memoriae occurrunt peccata confiteri student. Qui secùs faciunt, & scienter aliqua retinent, nihil divinae bo●itati per Sacerdotem remittendum proponunt.  that diligent and narrow search must be made into the Conscience, especially after those secret sins that are against the two last commandments (they mean the last itself) of the Decalogue, as wounding the soul oft-times more dangerously, than such that are openly committed; that all persons be studious in making confession of those sins which occur unto their memory; assuring all those that do otherwise, and sciently keep in any sin, to look for no remission from God's goodness at the Priest's hand. Here the memory must be helped with diligent disquisition and study to sift after not actual sins alone, but the most retired offences of the heart, as many times implying greatest danger, or else no pardon may be expected either from God, or from the Priest; what breast will not be disquieted with this scrupulous command, and not terrified at this fearful penalty? I have searched, but fear me not narrowly enough; have been studious to remember, but not so careful as I ought; have looked into my heart, but perceive that's a depth not to be fathomed; would gladly know what secret sins lurk there, but find it so deceitful above all things that who can know it? Thus the Conscientious Penitent distrusts his confession not to be completely made, and can never thereby assure himself of Priestly absolution. That Council yet proceeds, and commands all circumstances altering the nature of the sin to be unfolded also. 
Colligitur praetereà etiam circumstantias ea● in confession explicandas esse, quae speciem peccati mutant. Conc. Trid. Sess. 14. c. 5.  Nor doth their Catechism set out by Papal authority differ from their Council, which teacheth, 
Mortifera peccata singula enumeranda sunt; quamvis etiam occultissimè l●teant, ut ejus generis sint, quae duobus tantùm extremis d●calogi capitibus interdicuntur; Saepè enim evenit, ut ea graviùs animum vulnerent, quàm illa quae apertè & palàm peccare homines solent. Catech. Rom. pag. 157.  All and singular deadly sins to be numbered up, although they lie hid never so closely; of which kind are those that are forbidden in the two last commandments of the law; for it often happeneth, that such as they wound the soul more, than those which men are wont to commit in the open view; and not sins alone, but the circumstances thereof must be brought within Confession. Not only sins of weight themselves, 
Neque solùm peccata gravia narrando explicare oportet, verùm etiam illa quae unumquodque peccatum circumstant, prav tatom valdè augent, vel minuunt. Quaedam enim circumstantiae adeò graves sunt, ut peccati mortiferi ratio ex illis totum const●t. p. 157. ●.  but such things also which severally bes●t them, and greatly increase, or diminish the iniquity thereof; for some circumstances are so material, that from them alone is collected the deadliness of the offence. And the sharp and severe penalty for the omitting thereof is laid down in that Chatechisme thus; 
Si quis deditâ operâ alia quidem es iis qua explicari debeant praetermittat, alia verò tantummodò confiteatur; non solùm ex ea confession is commodum nullum consequatur, sed et●am scelere novo se obstringat. Catech. ad Paroch. Pii V jussu edit. Paris. 1567.  If any willingly pretermit, and pass over to confess any of the sins, or circumstances thereunto belonging as he ought, & so confess but a part, and parcel thereof; he shall be so far from reaping any benefit under colour of such confession, as to engage himself to a further sin. Here comes in that intolerable burden, and hard yoke, the remembrance whereof makes tender and bleeding consciences to tremble; that upon the omission of any sin, or circumstantial rag thereof (and tender consciences will ever suspect they have done it wittingly) after all their pains in remembering, grief in reciting, and shame in discovering their other faults, are so far from landing in the quiet haven of absolution after many tempests sustained, as they are embarked to a further danger, and departed worse sinners than they came; besides the discomfort in drawing a particular catalogue of all sins, when we have work enough to be eased of those which lie heavy at the heart.  
I said how the Masters at Trent decreed such circumstances of sin to be unfolded, which changed the kind; and their meaning is further to be unfolded, that their cutthroat doctrine may be more manifest. There are two sorts of circumstances, 
Circumstantiae sunt in duplici differentia; aliae minuentes, aliae verò aggravantes; rursum vel mutant speciem; ut furtum in loco sacro; vel non, ut furtum 100 aureorum; idem in specie ac furtum 10. aureorum. Canus.  

1. diminishing, and  
2. aggravating the offence; and these latter are again twofold, 

1. either which change the species of sin, as to rob the Church is not theft, but Sacrilege:  
2. or else which aggravate only, as to steal a 100 l. or a 100 s. is theft alike, though not alike was stolen;     and an example of 

1. diminishing circumstances,  
2. or changing mortal sin into venial;   as to communicate ignorantly with a person excommunicate; that word ignorantly shows the offence to be but venial. 
1. Circumstantia quae ità minuit peccatum, ut ex mortali faciat veniale, debeat omninò explicari.  Now their rules herein are these; 

1. Circumstances abating the sin from mortal to venial, are to be expressed. 
2. Si circumstantiae minuant peccati malitiam, intra tamen latitudixem peccati mortalis, non est nesessarium illas confiteri.   
2. Circumstances diminishing the sin, yet leaving the same to be mortal, are not so much to be stood upon in confession. 
3. Circumstantiae mutantes speciem, & ex nova specie, novam peccato mortalem malitiam adjicientes, sunt omninò explicandae; ut stuprum cum virgine Deo sacra. Can. Rel. de Poen. part. 6. p. 906.   
3. Circumstances adding new malice, and changing the species of sin, are precisely requisite in confession, as the rape of a Nun, or cloistered Virgin; a Friar-like sin.   Now in good earnest, what are such circumstantial distinctions to the people, but scruples to perplex their Consciences, or rocks to grind them to powder? and if their Casuists always versed in these points, are restless in their resolutions, how shall the vulgar, but little or nothing at all studied in such cases, discern what circumstances are fit to be put in and out in their Confessions?  
This is the public doctrine of the Church of Rome, and which her adherents and followers with no less superciliousness aver. If any of the Saints (saith Bishop Fisher) had wittingly concealed the least mortal sin that came into their mind at the instant of Confession, 
Si sancti vel minimum mortale quod menti occurrisset, tempore confessionis sponte subticu●ssent, ausim dicere nec sanctos eos esse, nec justificatos; immò si quam antè justitiam habuissent, jam propter h●pocrisin penitùs amiserunt. Roffens. Contr. Luther. art. 8.  I dare be bold to say they were neither Saints, nor justified; yea, if they had attained to any Righteousness before, to have wholly lost it through their hypocrisy. Great grace is conferred no doubt by this noble Sacrament, environed with so many scruples and difficulties, that the Penitent is in greater danger to lose the good he hath, than in hope to augment it. It is not certainly without cause that Luther, who knew the practice thereof, cried out upon it, as Carnificina cruentissima, 
Ista est Carnificina cruentissima quâ bactenus tot miseras conscientias torserunt omnium & singulorum peccatorum discussionibus & confessionibus, cum pro se non iota habeant ullius Scriptureae, tyrannide propriâ haec oncra importabilia hominibus imponentes. Luther. art. 9  wherewithal popish shavelings have tortured so many consciences by the discussions and confessions of all and singular offences; imposing importable burdens upon men through their tyranny, without any jod, or particle of holy Scripture. 
Summa est, confessionem auricularem per multiplices Pontificiorum abusus saepe factam jam esse ex necessitate, & circumstantiarum perplexitate conscientiarum Carnificinam: ex formulis interrogationum illecebram & lenocinium voluptatis: ex istac lege non prodendi futurea peccata proditionum flagitiosarum latebram atque sigillum Reverend. Episc. Dunelm. in Caus. Regia, cap. 7. Sect. 2.  And a Reverend Prelate of our own, (these tyrannous abuses considered) to censure Romish-confession for the necessity, and perplexity of circumstances, the rack of the Conscience; for and● he forms of interrogatories therein administered, the bait bawd of voluptuousness; and for silencing of future sins, the den and seal of prodigious treasons. Thus he; and how sharp soever this censure be, sad experience justifies the truth hereof; and a no less Reverend, and learned personage to style this particular and circumstantial enumeration of sins, that Engine whereby the Priests of Rome have lift up themselves into that height of domineering, 
Bishop Usher●s Answer to the Jesuits challenge, p. 124.  and tyrannising over men's conscience●, wherewith we see they now hold the poor people in most miserable awe; and lest these Men be thought to be more rigid in their judgements? than Rome in her confession, let a moderate man, an Angel, that fled through the midst of heaven, leaving the Reformed Church above him, 
Quod subjiciunt Augustanae confessionis Authores, enumerationem omnium delictorum non esse necessariam, quadam ex parte rectè habit, viz. si intelligatur de ignotis, & non occurrentibus peccatis; item si intelligatur de nimis anx a inquisitione omnium circumstantiarum, quae in multis conscientiae carnificinam gignit, quam nemo moderatus approbat: Verù si referatur ad eam enumerationem peccatorum, quâ graviora omnia peccata diligenter expenduntur, & tanquam spiritualia vulnera spirituali Medico revelantur, de ea quoque retinenda dubitandum non est. Cassand. Consult. art. 11. Lugd. 161 2.  and the Roman below, Cassander speak; Whereas the Authors of the Augustane Confession add, that an enumeration of all sins is not so necessary, in some sense it is well; namely, if unknown sins, and such as occur not, be understood; also if that same anxious inquisition into all circumstances be meant, which in many begets a torture of conscience, which no moderate man can approve of. But if it be referred to that enumeration of sins, wherein the more grievous offences are dil gently weighed, and are revealed, as spiritual wounds to a spiritual Physician, there can be no question but that it ought to be retained. Hereunto may be added, B. Rhenanus, 
Quam confessionem saluberrimam esse nemo possit inficiari, si morositatem, & scrupulositatem nimiam amputes. B. Rhen. prefat. ad. Tert. lib. de Poenit.  who could not away with this morosity, and scrupulosity (as he calls it) though otherwise, the duty itself (those abuses cut off) is by him highly exalted.  

1. En●meration of all sins before the Priest a burden importable, and besides God's word.  Our exceptions against the same follow; and first we challenge them for shutting the kingdom of heaven before men; and imposing harder conditions than the most indulgent times under the Gospel, and grace approve of. We live under a continual Jubilee, and may have access unto the mercy seat with confidence; but by this doctrine the Gospel is turned into the Law; and the light yoke become a heavy burden; and the condition of the second covenant of Grace more precise, than the first of works, it being possible alike to perform all the precepts of the Law, and circumstances thereof, as distinctly to confess all our sins, and the circumstances. Moreover, who can well endure such hard load to be laid upon the Conscience, and so sorely pressed without special warranty from God's word? Luther charged the Pope with this tyrannical imposition, without any shadow of authority from holy writ. 
Si res haec fuisset ab hoc Pontifice nuper inventa, potuisses illam & multò quidem inculpatiùs, ejus imputasse tyrannidi; verùm cùm à vetustissimis, & eisdem eruditissimis, atque sanctissim's authoribus, nec sine Scripturarum testimoniis apertissimè traditum sit, frustrà tyrannidem ejus accusas. pag. 146.  Bishop Fisher confesseth the charge in part to be true, if Leo X. then Pope had been the first bringer in thereof; but he dischargeth him, and layeth it upon the most ancient, learned and holiest Authors, and that not without testimonies from the Scripture. That Prelate saith it, but he or some for him must show it, else his assertion will prove a scandal to those ancient and learned worthies. Tam apertissime tradita, a thing so evident, and we so blind that cannot see it? sure too much transparency of light hath dazzled us. We would gladly know for our reverence to ancient learning where not only any, but any one of those Ancients have delivered, that all sins with their circumstances are upon pain of salvation to be distinctly confessed to a Priest, and that by express order from the Word of God. This doctrine of the Church of Rome is sans parallel to any passage of Scripture, or testimony of any Father. Bellarmine (its a chance else) would have lighted upon those ancient Records, if any such had been extant; who of the old Councils saith thus; The testimories of the Councils which we all age, 
Testimonia Conciliorum quae adferemus, etiamsi non apertè contineant confessionem esse juris divini, continent tamen antiquam consuetudinem, & saepè etiam indicant necessitatem confitendi Sacerdoti. Bell. l. 3. de Poen. cap. 5.  although they do not clearly contain confession to be of divine right; nevertheless they contain an ancient custom, and ofttimes show the necessity of confessing unto a Priest. The contents of this testimony can afford but small comfort; and for the Fathers the same man saith thus; Although the Fathers say not in express words, Confession of all sins to be necessary by divine right, 
Tametsi Patres (quos citat Chemnitius) non dicant disertis verbis confessionem omnium peccatorum necessariam esse jure divino; tamen neque disertis verbis dicunt confessionem omnium peccatorum non esse necessariam jure divino. Id. ib. cap. 11.  so neither do they say in express words that confession of all sins is not necessary by divine right. 'Tis true he saith these words of such Fathers as are produced by Chemnitius, (which are in effect all that are alleged by himself, as by collation may appear.) And a negative proof from authority will be thought too slack to prove a positive doctrine; and in Schools too weak an argument; Confession is necessary by divine Law, because the Fathers say not to the contrary. Affirmative conclusions urged de fide, and upon the extremest penalty, must be deduced from positive and clear testimonies, else their credit may be worthily suspected; and how defective this particular is in proofs, I appeal to all Pontificious Writers, and indifferent Readers; yea, Canus confesseth that this conclusion, 
Contlusionem Mathematicâ demonstratione planè exploratam haberi non posse, afferuntur argumenta quae probant consentanum esse, ità fieri oportere. Canus Relect. de poen. part. 6. pag. 902.  viz. for the confessing of every particular sin, cannot be found out by any Mathematical demonstration; but faith being supposed, such arguments must be trusted unto, which prove it convenient so to be. How comes it then to pass that this point is concluded to be necessary, where the arguments it stands upon prove it only convenient? and why should that be exposed to be performed upon utmost peril, which is at the most but probably confirmed? Precise Conclusions de fide must rest upon sure foundations, and where salvation, and damnation is set upon the head of any precept, the same must be evidenced with a constat quod erat demonstrandum, as certainly as any Mathematical demonstration.  

2. Enumeration of every sin a matter of impossibility. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil hom. 19.3.  Our second exception is the impossibility in rendering so exact an account of every sin, with the appendix of several circumstances. That Law is rejected as Tyrannical, or foolish, that enjoineth impossibilities. It is impiety to affirm the precepts of the holy Spirit to be impossible, saith great Basil. To confess always before we come to the Communion, 
Bishop Montagu appeal, pag. 301.  is ofttimes (saith the learned Bishop now of Norwich) a matter of impossibility to do; even impossible to do with particular enumeration of each sin, and special circumstance in each sin. Aquinas, and Scotus, (saith Beatus Rhenanus) two, 
Aquinas & Scotus homines nimiùm a●guti, confessionem hodiè talem reddiderunt, ut Joan. Geillerius, gravis & Sanctus Theologus, apud su●s saepe testatus sit, ut secundum illorum d●uteroseis, impossibile est confiteri. Argin Tert. de Poenit.  and too subtle disputants, have brought confession to such a pass at this day, that John Geiller, a grave and holy Divine, often testified unto his friends, that according to their rigid observances it is impossible to make Confession. So by these men's inventions, and curious injunctions (to say no more) that which was at first an ease to relieve, is now become a snare to entrap the conscience. Ignorant and importunate Physicians (saith Cassander) casting snares upon the people's consciences, 
Ignari & importuni Medici conscientiis hominum quas extricare & levare debeant, laqueos injiciunt. Cassand. Con. art. 11.  which they ought to unwrap, and set at liberty. And so it must needs be, for our sins are as numberless as the sands; and though we should be as exact computists as Clavius was who hath cast up into one sum how many grains of sands will fill up the vast concave betwixt earth and heaven, we may be out in our account of sin: We must not (saith Canus) put them that sin often to their Arithmetic, 
Non oportere eos qui saepe peccant ad Mathematicos numeros peccatorum multitudinem exactè redigere, difficilis sanè propositio sed vera; quia vix possibile est iis qui semel in anno confitentur, certum numerum peccatorum recensere. Canus suprà.  to bring in an exact number of their offences. It is an harsh, but true proposition, that it is scarce possible for those which confess but once a year, to recount the true number of their offences. To this end David prayed as well to number his sins, as his days, and was (I suppose) as scrupulous to confess, and lament them, as any of our Roman Penitents; yet he cries out, 
Psal. 19.12. Psal. 38.5. Nimirum intelligebat quanta esset peceatorii nostrorum abyssus; qu●m mult●e seelerum sacies, quot capita serret, & quàm longam caadamtrah ret haec Hydra. Calvin. Institut. l. 3. c. 4. Sect. 16.  Who can understand his errors? cleanse me from my secret sins; and again, My iniquities are gone over my head, as a burden they are too heavy for me. Now truly he well understood how great a depth of sins there is, how many strange countenances and shapes they resemble; how many heads they lift up; and how great a train, and long tail of circumstances this Hydra draweth after it. Therefore he busieth not himself in drawing an Inventory of each several sin; but cries out of the depth unto the Lord, that the waters have entered into his soul; that his sins are too heavy; that there is no health in his bones, nor rest in his conscience: and in such terms spreads his sins before the Lord by better expressions than in any Method or forms of Confession, (and thereof are divers) set forth by our New Masters. I must not forget that Popish writers straightened with the pressure of this reason, remit something of the rigour, 
Ea solùm quae post diligentem excussionem memoriae occurrunt. Bellar. de Poen. l. 3. cap. 16.  and exact no further account than of such sins occurring unto the memory, and seriously called to mind at the time of Confession; and how poor a remnant this is, to the sands of the Sea, and how small a gleaning after so great a harvest; that handful reserved for that time maketh manifest. Confess all and every sin is the precept; that is, such only as you can remember, is the exception; a gentle gloss for a severe law: and as the injunction itself is too rigorous, so the limitation is too ridiculous. The Grecian Dame defiled by the Deacon in Sozomen, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strom. 1. p. 217. lin. 11.  confessed her sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which I read rather distinctly than partially; and so used by Clemens Alexandrinus, viz. the doctrine of Christ deduceth providence unto things in singular; yet a distinct confession of sin differeth from a distinct confession of all sins, and a sinner may be particular in some, though not singular in all offences, a matter (as we said) of impossibility.  

3. Obligation of confessing sins all and singular, a point of desperation.  Our third exception, that to oblige the conscience to confess every sin with the pertinent circumstance is a doctrine of desperation; for confess I must all my sins, else look for no comfort from God's hands, and the Priests. Now what soul can tell he hath told all his sins? Thou wilt say, tell all thou art able, do they best endeavour to lay open all, and then though some are left out, thou art discharged. I do my best, and part my sins into branches, 
Usque ad circumstanliarum minutias.  fractions, atoms; I weight the nature, and extent thereof; I put thereunto every material circumstance; I launch forth into the depth of my lewd life, and having nothing before but the open air, and vast sea, no haven, no station, and the further I enter into this Labyrinth, the more I lose myself; and the more diligent I am to number sins, the more numberless I find them; and after all my travel in this disquisition, 
Haerebam inter Saxum & sacrum, nec alius tandem exitus reperiebatur quàm desperatio. Calv. instit. l. 3. c. 4. Sect. 17.  my conscience is not quieted, my Audit is not perfect, therefore much suspect I shall not have my quietus est at the Priest's hands; such thoughts as these must needs present themselves to that soul whose conscience is kept awake. Furthermore it is required of all penitents to use such diligence, 
Diligentem excussionem vocant, quam in rebus gravioribus ordinariè homines adhibere solent. B lar. l. 3. de Poenit. c. 16.  to keep their sins in memory against the times of Confession, as usually they do about such important affairs as otherwise much concern them; and here arise new doubts, and discontents in the mind, whereby a Penitent is jealous he hath not done his devoir, especially when he calls to mind, what diligence he hath showed in accomplishing secular ends, how careful he is in the things of this life; studious of his preferment, watchful to prevent dangers, painful to augment his store, provident in laying up for his posterity; all which matched with the diligence he hath used on this behalf, what restless perturbations ensue? herein I took not time enough, I used not industry enough, I let slip many sins through negligence, and forgot more through my carelessness; and shall such negligent forgetfulness be excused? I said above what Beatus Rhenanus related from a Divine of much experience, concerning the impossibility of confession; let us hear him further about the perplexity, and corture thereof. Many religious Carthusians and Franciscans were very conversant with him, 
V●rille magno rerum usu praeditus— à Carthasianis, & Franciscanis intervisebatur, ab his d●scebat quibus tormentis quoruadam piae ma●tes affligerentur ob confessionem, cui satissacere (ut ●psisvidebatur) nequirent; similes querelas adeum deser●baut sanctimoniales; proindè motus suerat ut libellum ederet in lingua Germanica, cui titulamfecit VON DEM BEICHTUNAH, hoc est, de morbo Confessionis, quo negabant esse tristiorem qui eo tenebantur: Erat Carrhusianus quidam, qui propter confessionum, quae ei semper ob inexplicabilem circumstantiarum vim imperfecta videbatur, sed ●pse persect●ssimam esse frustrà conteadebat, huc miseriarum venerat, ut omaem salutem desponderet, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cogitaret; hujusmodi homines illi libuit eo libello consolari. B. Rhenan. praef. ad Tert. l. de. Poenit.  from them he perceived with what torments well-disposed people were afflicted about confession, which scrup'es (as it seemed unto them) they could not satisfy; the like complaixt did the 
(a) We call them Nuns being for the most part Nonariae; of whom the Poet— Multùm gaudere paratus, St Cynico barbam petulans Nonaria vellat. Pers. Sat.  Vestal Virgins and Votaries make unto him, Whereupon he was moved to publish a Treatise in the Germane tongue, which he entitled, VON BEICHTUNAH, that is, the disease of Confession, than which those that were visited with the same, confessed none to be more grievous. There was a certain Carthusian, all long of confession, which by reason of the unexplicable violence of circumstances appeared to him as imperfect, (although he did his best endeavour to perfect the same all he could) who was driven to that wretched exigence, as to despair of salvation, and contrive his own death by affamishment; such distressed persons he was pleased to relieve in that Treatise. A sight whereof I have much desired, but could not yet compass, and therefore have put down this testimony more at length than otherwise I would. And not in the judgement of this Divine alone, but of their greatest Angelical Doctor, this superstitious, and circumstantial relation of each sin hath produced such sad and desperate events; For as Navarr that great Casuist witnesseth; Aquinas himself seemed sensible of these wring and tortures of circumstances; 
Ipse Aquinas circumstantiarum torturas senfisse videtur, & arbitrabatur candido Christi lectori conformatiorem esse confessionem, quae tranquillo animo sine circumstantiis, bonâ side facta est, quàm quae his fit animo scrupuloso, & inquieto. Navar. Tom. 1. p. 501.  and reputed that Confession more conformable for an innocent breast, where Christ abideth, which is made with a quiet mind, and good intention, than that which proceedeth from a scrupulous and unquiet heart. Insomuch that Divines of best account in that side have greatly disliked these squeezing, and writhing interrogatories, serving for no other end but to fish and angle after secrets, neither necessary nor fit to come abroad; and condemn those late Summists that prescribe the form thereof; 
Non displicet confessio, sed morositas ista & anxietas quorundam, quam docent aliquae recentiorum Summulae, quae justi ùs alibi locum habeant quàm in Bibliothecis, hoc est, nimirum art 'em tradere, & methodum alicujus rei quam ipse non probè calleas.— bonae m●ntes non sunt de●ito solatio destituendae, ne tyrannis, & Carnificina conscientiarum invales●at, haud paulò minùs nocitura, quàm dissolutio; adeo ●●o dum ubique servari praestat. B. Rhenan. sup●à.  wishing their Treatises to be bestowed otherwise than in Libraries, as serving forsooth to deliver the art, and method of a business which skills not much— and desire that honest hearts may not be defrauded of due comfort; lest the tyranny and torture of Conscience prevail too much, and as much hurt be done by such severity, as by licentiousness; and advise, that moderation herein be shown.  
The Cardinal pressed with the weight of this argument, finds no ease but by retorting the same upon those heads that brought it; thus: If enumeration of all sins be impossible before men, 
Quaecunque objiciuntur contra enumerationem peccaterum quae fit homini, ead●m objici possiat contra enumerationem peccatorum in confession quae fit Deo; si illa enumeratio est impossibilis, & haec est impossibilis; si illa est crudelis Carnificina, & haec crudelis Carnificina. Bellar. l. 3. de Poen. c. 16.  than it is so also before God; and Protestants require sinners to confess unto God whatsoever sins they know, or remember, and Papists require no more in auricular confession both then must lie open to like exceptions: if it be said that special Confession made before man is impossible, so is that before God also; if this a torture, then that also; if this lead to desperation, then that likewise. Thus the Jesuit glories to have wounded us with our own weapon. But it will not so easily be wrung from us; for we reply; first, God requireth not so strict an account at our hands as the Priest doth, neither inflicteth so straight a charge upon the Conscience as the Popish law. God rested satisfied, and the Publican remaineth justified upon that general confession, and supplication, O God be merciful to me a sinner. 2. Again, 
Luke 18.  in making confession to God, the Lord may bring our sins to remembrance, 
Psal. 50.21.  I will set them in order before th●e; which the Priest cannot do. 3. Furthermore, God searcheth the heart, which the Priest cannot enter into; hears the desires thereof, which the Priest cannot; and understands the voice of our weeping, which the Priest is ignorant of; and tears are a Penitents best Interpreter; more profitable are the prayers sighed forth in tears, than uttered in words; 
Utiliores lacrium●rum pre●es sunt, qui●m s●rmonum, quia serino in precando fortè sallit, lacrima omnino non fallit. S●●mo interdum non totum profert negotium, la●rim ●semper ●otum p●odit affectum. Ambros. Serm. 46. de Poenit. Petri.  our speech may fail in expression, but tears never fail. Our speech ofttimes doth not fully open our case, but tears ever open our affections fully. Ambros. If then a Penitent have a better dialect spreading his sins better before God, than if he spoke with the tongue of men and Angels; and such a dialect which neither Men nor Angels understand but God himself, viz. the voice of weeping; the argument must return in full force, and there remain, till the Priest hath learned this language, and be able to search the heart likewise. Consider then if the performance of this task was not well reckoned amongst the knotty pieces of Christian Religion, by one that was no enemy thereunto, a late Sorbonist. There are in Christianity three things very difficult to be practised; 
En la Religion Chrestianne il y avoit trois choses fort difficiles à pratiquer, c'est a scavoir, passer toute sa vie sans commettre aucun peach veniel; aimer ses enemis de cour, & d'affection; & confesser tous ses pechez a un homme. P. Bess. Caresme. Tom. 2. pag. 713.  that is to say, 

1. to pass this life without committing any venial sin;  
2. to love enemies with the heart and affection;  
3. and to confess all sins unto a Priest.   Point me out the man that hath performed these more than Herculean labours, and he shall be the tantum non, and only Paramount above the rank of old Adam's offspring.  

4. No urgent necessity to the rehearsal of all sins in confession.  Our fourth exception; That this Charge is imposed upon the Conscience without any urgent necessity, for what necessary cause or good, can be here imagined; if remission of sins? It hath been proved already that God forgives many sins Priests never hear of; if because God hath appointed so? we must take his word, and not the Roman Church for divine institutions, and it must be showed where God willeth, that the Priest should stand upon so strict a reckoning; we have the word of a King to the contrary: In the sacred Scriptures it not where occurreth (saith our late dread Sovereign King James) that any such necessity is imposed upon us, 
In sacris literis nusquam occurrit necessitas haec nobis imposita sub aeternae mortis poena, ut abditissima quae admisimus peccata Sacerdoti nota faciamus; nam si vel cogitatiunculam injustam celaveris, ilicet, oleum cum opera perdidisti. Jacob. Rex Medit. in Orat. Dom. pag. 61.  that upon pain of eternal death, we must make known unto the Priest the most secret sins we commit; for if thou conceal the least evil thought, all this labour beside is but lost, and cast away. To what pupose serves it then? 
Remissio peccatorum impendi potest sine praevia illa conf●ssione speciali.— ac proinde etiam nudam & apertam peccatorum confessionem ad act onem poenitentiae, quam satisfactionem vocamus, exigendam, Quae (particularis confessio) satifactionis magna pars est, & sine qua act●● poenitentiae rectè praescribi non potest. Jansen. Concord. cap. 147. pag. 298. Moguntin. 1624.  Jansenius yieldeth a reason, that such a particular draught of confession is not necessarily previous to remission of sins; and pardon may be afforded without it; to what end drives it then? marry, there is a business called satisfaction, which the Priest looks after, and the Penitent must undergo, as the masterpiece in popish penance; and that cannot rightly be prescribed, 
Confessor institutus est loco Dei ad compensandas injurias contra Deum sactas, & taxandas poenas pro offensis debitas. Can. Relect. de Poen. part. 6.  except the sinner be particular. It is exacted then (according to Canus also) that the Priest may be made acquainted with each sin, to measure out condign satisfaction in the Lord's stead. Such an end may be made betwixt man and man; but neither men, nor Angels are able to allot, or being allotted to make condign satisfaction for the least offence against God; except his dearest Son, whose merits were of infinite value; which God hath accepted, therefore at our hands looks for no such matter. None so poor but he may pay what he oweth unto God, 
N●mo pauper est qui Deo debet, nisi qui seipsum pauperem secerit; etsi non habet quod vendat, habet quod solvat; Oratio, lacrimae, jejunia, debitoris boni census est.— non enim p●cuniam Deus, sed sidem quaerit. Ambros.  unless he wilfully impoverisheth himself; although he hath not what to sell, he hath Wherewith to pay; prayers, tears, fasting, are the riches of God's debtor— for the Lord exacts not wealth, but faith, saith Ambrose. Such is the debt Heaven requireth to be paid; and with the Lord thereof repentance itself is the best restitution. Let us render ourselves unto God that healeth us, giving him a reward; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clemens Rom. Epist. 2. ad Corinth.  but what? to repent with a sincere heart, saith Clemens of Rome. But to proceed, let it be granted that man could pacify, and right a wronged Deity, and that the Priest were to deal satisfaction to every sin as he should think fit. It would trouble all the Priests in the world to make up the measure of contrition answerable to the sin, to make the sorrow, and the offence to meet, and weigh equally with satisfaction in the scales of justice; all which do could never satisfy a wounded Conscience. Canus therefore bethinking with himself to how small purpose sinners are required to be so particular, 
Haec notitia sufficit Confesso●●, ut sin●m confessionis praestet, sive consilium, sive remedium, seu vindictam salutarem. Canus, Relect. de Poenit. part. 6. pag. 905.  layeth down this for a Maxim, that such, and so much notice of sin sufficeth to a Ghostly Father, as may attain unto the end of confession, be it counsel, remedy or wholesome revenge: Now in all and every sin he needs not be consulted withal as an Advocate, or prescribe the remedy as a Physician, or enjoin the mulct as a Judge, and accordingly frames his conclusions; viz. No man is tied to use his utmost skill to preserve in memory the sins that he hath done, 
Non tenetur quis omnem operam quam potest dare, ut omnia peccata quae fecerit in memoria conservet, ut postea tempore confessionis nullum intermittatur.  as to omit none at the time of shift; which he willeth to be embraced, l●st the yoke of Christ become uneasy, and to men importable; 
Ne Christi jugum insuave, immò ad●ò importaibile hominibus redderetur; ne Germani meritò possiat obj●cere Doctores Scholasticos confessionem hodiè talem reddidisse, ut juxta illorum haetherosin impossibile sit confiteri.  and the Germans have just cause of complaint against the Schoolmen, how by their subtlety confession is brought to such a pass as impossible to be performed. Nor can we constrain any to do their best endeavour herein, except we compel them in flagrante crimine while the sin is hot, to set down the same in writing. And what shall the unlearned do, how shall poor Country men help their memory? 
Quid cum Rusticis agemus? nihil aliud quàm eos obligare, ut non semel modò, verum etiam centies in anno confiteantur.  surely we must enjoin them to confess a hundred times in the year, else not the hundredth part of their sins will be thought on at the years end; therefore mediocris diligentia, a moderate diligence, and such as conscientious men, and fearing God use in other pious exercises, shall here suffice. And Ghostly Fathers ought to forbear vexing of their penitents by interrogating them punctually, 
Non ergò debet Confessor v●xare Poenitentes, punctìm interrogando de numero, per anxiam, & puerilem superstitionem, faciens eos v●l mentiri, vel certè salsum dicere. Canus suprà.  about the number of their offences, with such anxious, and childish superstition causing them to lie, or at least to tell an untruth. This Friar would never have connived so far, if the performance of this Romish practice had been so precisely necessary; or if he had not espied extreme difficulties, or rather impossibilities to perform the same, and by consequence the restless tortures that gnaw upon the Conscience for failing therein. And all this for good purposes superfluous, and for indirect ends only necessary.  

5. The process in examining of particular sins obscene.  Our fifth exception that Confessors under pretence of extracting of sins in particular, administer such interrogatories to Penitents, that over-whelme the modester sort with shame, and instruct the worse sort with a more ample knowledge of doing mischief. Read their forms of Questioning in Summa Angelica, and other Summists, 
Sub titulo, Interrogationes in Confession.  and consider if thereby many an unheard-of sin be not taught, many smothered offences blown abroad, and if the way to offend, the opportunity, the delight, the baits, together with the several temptations and inducements to sin be not therein detected; so that this Method, and Art of confessing is rather a Method, and Art of sinning; 
Interroga si stetit naturaliter in vase debito, si cum tali quaesivit vitare generationem, si habuit pollutionem dormiendo, etc. de quibus leg●t qui plura cupit Summulas. Nos hac●à scabie tenemus ungues.  Confession itself become a Stews, and the Priest a Pander to fleshly lusts. Let their Interrogatories be perused, which refer to the VII. Commandment, of uncleanness, nocturnal pollution, Incest, Sodomy, whereby their Confessors grope after unnatural lusts, and become not Confessores, but contaminatores, 
Sir Rob. Heath at Earl of Castlehavens attainder. April, 25. 1631.  as one of their own Order speaketh, proposing such Questions, which to do is contra naturam, and to relate, contra reverentiam naturae; as a learned Lawyer spoke in a late unfortunate Earls case. These Ghostly Fathers, oft-times grievously offending in pleasing themselves with such obscene Questions, 
Qui saepissimè peccant mortaliter delectando se de ●ujusmodi interrogationibus, & propter delectationem saciendo eas. Sum. Angel. tit. Interrog. in Confess.  contriving them up on set purpose for their delight and pastime. Such forms of confession you may swear altogether different from the ancient Penitential Canons, by whose directions the spiritual Fathers of the last society looking asquint upon the desires of the flesh; inquire after the difference of sins obscene, and beastly matters, 
Formulas confessionum, quibus sancti illi Pneumatt●● circa peccatorum differentias obs●oena quaedam, & impudica exquirunt, quae sin● Interrogati (cujus auribus inauditae turpitudines, & lasciviae instillantur) rubore, & Interrogantis inhonesti appetitus titillatione vix ullis v●●bis, aut ne vix quidem enunciari poslint. P●nt. Tyard, Episc. Cabilon. de fratribus Jesus, pag. 35.  which cannot be mentioned without blushing in the Examinat, (whose ears tingle at the hearing of unknown lusts, and uncleanness) and not without the titillation of a dishonest appetite in the Examiner himself that moveth them. Oh times that such filthy communication not once named amongst the Heathen, should be thus played withal; these Ghostly Fathers to be so carnal, this penitential practice so obscene, this pretended Laver of the soul to become the sink of iniquity; this Confession of sin a profession of sinning; where men learn rather than leave sin; displeasing rather than appeasing God; and at the end of this exercise become far worse than at the beginning. Pardon (good Reader) the exuberancy of my speech justly occasioned, when the most holy pretences are the most foully profaned. Good reason had Canus to tax such Confessors, who by their foolish interrogatories became scandalous to their Penitents, 
Nec eos quidem probo qui imprudenter interrogando Poenitentibus scandalii in●iciunt, atque adeò eo; peccare docent: Qua in re confidenter etiam reprobo sum is istas Confessionum interrogitionibus plenas, quae idiomate vulgari non solùm eduntur, sed passim●etiam mul●erculis, & Idiotis conferuntur, ut indè discant non Confitendi, sed (ut ego sentio) peccandi ratio●m, & normam. Can. Relect. de Poen. part. 6. pag. 908.  so far, as to teach them to sin; and withal confidently to reprove these sums of Confessions, stuffed with Questions of that nature, and are not only put forth in the vulgar tongue; but are bestowed abroad upon women, and simple people, thereby to learn not the manner and form of confessing, but (as I suppose) of sinning.  
Our last exception against this Specifique enumeration of every sin in Confession, 
6. 

Of Venial sins.  
Of Reserved cases.    is derived from a practice of theirs, in exempting of Venial sins, and reserved cases from the ordinary and parochial Ghostly Father. 
Venialia quamvis r●ctè, & utiliter in Confession dicantur, tace●i tamen citra culpam, multisque aliis remedi●s expia●● possint. Concil. Trid. c. 5.  Those as superfluous, and scarce worthy of a Priest's skill, and notice; these as too ha●nous, and desperate diseases exceeding his skill, 
Patribus nostris visum●st ut●atrociora quaedam, & graviora crimina non à quibusvis, sell à summis duntaxat Sacer lotibus absolveretur. Conc. Trid. de casuum reservatione, cap. 7.  therefore reserved for Physicians of higher place, and power; and in such cases every simple Priest is inhibited to proceed; but to send corpus cum causa to such Penitentiaries, to whose jurisdiction they are immediately subject. Now if all sins that come into a sinner's mind must upon pain of the second death, and that by God's law, be opened to a Priest, by what law are some exempted, and more reserved from his audience than others? Again, if Papal reservations, and dispensations be in these sins and cases of validity, it will follow that the precise enumeration of all sins is but a Church ordinance, or if Divine, than no dispensation lieth in such cases; it being a ruled case, that Papal power cannot dispense with the Divine law, but with Ecclesiastical constitutions only. Let the Jesuits try the horns of this Dilemma. Now by the same reason that they take off such sins from Confession, may we make bold to leave out such (as many such there are) that stand not in need of Priestly advice, and absolution. It will be said venial sins are not here to be reckoned for, 
Venialia exnatura & ratione peccati, quae non sunt contraria charitati Dei & proximi. Bellar. l. 1. de amiss. gratiae, cap. 3.  because being of their own nature pardonable, nor so averse to God as to lose his favour, they need not to be remitted this way; neither engage so deeply to hell, nor make so great a breach betwixt God and man, as to require the Priest to stand in the gap, and to make the atonement. To the contrary, although we acknowledge great distinctions betwixt sin, and sin, and punishments proport onable; yet we affirm no sin so little, but it is in its own nature mortal; and no sin so great, but from the event may be venial. The least sin makes a breach upon God's law, and makes the delinquent accessary to the breach of the whole law, is an offence against an infinite Deity, therefore may be punished in the strictness of his righteous judgement; 
Doctor Field of the Church, Book 3. c. 32.  yea with utter annihilation, for that (saith a profound Divine) there is no punishment so evil, and so much to be avoided as the least sin that may be imagined, so that a man should rather choose eternal death, yea utter annihilation, than commit the least offence in the world. Again, if all Spiritual wounds must pass through the Priest's hands of necessity for curation, then venial sins also; for though they are not vulnera lethifera with the Cardinal, 
Bellar. l. 1.1. de Amiss. great. c. 2.  yet they are plagae leves, which slighted by neglect thereof may prove deadly; a ship leaking at a little flaw may endanger drowning: The want of one nail, (as the French Proverb is) may cause the loss of shoe, horse, and horseman, 
Pour un clou on perd un fer, & pour un fer un cheval, & pour un cheval un Chevali●r.  for great weights many times hang upon small wires, and however some Roman controversie-men put off venial sin from Confession as in itself not mortal but venial: Bishop Fisher dares not like of that avoidance, 
Quòd peccatum veniale solùm ex Dei misericordia veniale sit, in hoc tecum sentio. Roffens. contr. Luth. art. 32. p. 317.  but professeth his consent herein with Luther; That venial sin is only venial from the mercy of God; and in that respect may all ot●er sins be venial too as capable of Divine mercy: So venial sin hath no prerogative that way, nor may for that cause be justly exempted from auricular Confession.  
For reserved cases wherein sins of the greater magnitude are made over to the Pope, and whereby they shut up the kingdom of heaven before men, without being opened by a golden key; we have little to say, save considering the great expenses, tedious journeys, continual delays, whereby much treasure was exhausted forth of this Land, and many of the better sort of the Inhabitants made slaves; we are to bless our God that this Antichristian yoke is cast off, the tyranny overthrown, and ourselves delivered from a more than Egyptian servitude. And while the matter was proposed and scanned at Trent, 
Rem non esse perspicuae veritatis; à nullo Patrum mentionem ejus fact●m; ●amò Durandum, Gersonem, & Cajetanum magni nominis viros affirmare, non peccata, sed censuras modò Pontificis judicio reservatas.— Colonienses Theologi affirmantes neminem ex antiquis Scriptoribus reservationis m●minisse, nisi in casu publicorum peccatorum.— certè haereticos eos accusare tanquam pecuniarum aucupes. Hist. Concil. Trid. l. 4. p. 283.  the Divines of Louvain objected, that it was not a point of evident verity, mentioned not by one of the Father's; that Du●and, Gerson, and Cajetan affirmed not sins, but censures to be reserved for Papal Judicature. The Divines of Colen added, how none of the ancient Writers mentioned Reservation, but in case of public sins, and that the Heretics would for certain accuse them for contriving how to squeeze, and empty men's purses, and coffers. So than if those men that stand so much for detection of all sins unto the Priest have made so bold as to cut off the two extremes, v●z. the greatest, and the least offences; I see no reason but that we may use the like liberty, 
Auricularis Confessio prout in Ecclesia Rom. usurpatur, nihil ferè est al●ud qu●m reticulam ad hominum s●creta, & arcana expiscanda, artificiosè contextam; Quod quidem non fit ut aegris Medicina, vulneratis conscientiis opobalsamum, contritis solatium solidum adhiberi prossit, sed ut au●um, & argentum indè conflentur, omniaque ad ipsorum lucrum coavertantur. Mason, de Minister. Anglic. lib. 5. c. 12.  but upon far more likely, and better reasons. I shall conclude these exceptions with the saying of an able Divine at home; Auricular Confession as it is used in the Church of Rome, is almost nothing else but a Net artificially woven, to fish after, and comprehend the secret and hidden things of men; nor is it so used as to afford Physic to the diseased, or precious balm for wounded consciences, or sure comfort for broken and contrite hearts; but thereby to compass Gold and Silver, and to convert all into their own purses.  
There are some Stories or rather superstitious Lies, (as Sir Tho Moor calls them) devised to uphold this doctrine: The one is of a Woman who having committed adultery, could never in eleven years' space be brought to utter the same in any Confession; Two Priests, whereof one was the Pope's Penitentiary, and another as holy as he, 
Ad quamlibet expressionem unius peccati Bubo exibat de ore ●●us. Illi Buhones cum uno alio majoris & enormioris formae turmatim ingressi sunt in os muli●ris & ventrem.  coming into those parts, and both being in the Church about their Priestly affairs, the woman approached to the Penitentiary to be shriven & at every sin she confessed, the other Priest standing within view, but not within hearing, saw an Owl flutter out of her mouth, and after the flight of many Owls, she stopped (it seemeth) at her concealed sin, and was no sooner absolved of the rest confessed by her, and risen up, than the same Priest saw all those Owls reenter into her mouth, with another more ugly than any of the former. The Priests proceeding onwards in their journey, the one told unto the other what he saw: The Penitentiary guessed that the woman had kept back some sin in Confession; 
Spec. exemplor. d 9 Sect. 31. Quo libro miraculorum monstra saepiùs quàm vera miracula legas. Can. loc. Theol. l. 11. c. 6. pag. 540. Dist. 3. Sect. 46. De omnibus peccatis quae modò protuli, et quae non protu●●, culpabilem m●sateor cor●m D●o & vobis.  he returned therefore, but at his return found her suffocated, and dead; to whom her soul appeared tortured in a fearful manner, and all for burying of that sin in silence; and being questioned by the Penitentiary for what sins those of her sex were usually damned; For Fornication, (said she) wanton dressing, and Painting, and for shame in not confessing. Hereby it is intimated that Confession en party is of no validity; and one sin concealed hinders all the rest from pardon. But another Woman though faulty in the same kind, yet had better success, of whom the relation passeth thus: She was otherwise very religious, but in her younger days had fallen into a sin of that nature, as she could not for shame utter the same unto the Priest, but used to conclude, Of all the sins which I have opened or not, I confess myself to be guilty before God and you; and could never be brought to specify the same; after her death, and before her burial, she revived, and spoke to this effect; that she had committed one sin which for shame she could not confess, but with many tears was wont to utter the same before the Altar, and image of the blessed Virgin, 
Coram ipsius altari vel imagine.  and desire her intercessions, that she might not be damned for this concealed sin; and told withal that after her death she was seized on by evil spirits, 
Constituit in S. ecclesia n●minem sine confessione salvari posse.  but rescued by the blessed Virgin, and by her means to her Son restored from death to life, to confess, and be assoiled of that sin; which was no sooner performed, but she again yielded up the ghost. Here three Popish tenets are confirmed at one blow, 

1. necessity to confess every sin,  
2. worshipping of Saints, and  
3. before Images, and their Altars.   As this woman made her confession at the blessed Virgin's altar, so Gregory Turonensis relateth, that Clotharius King of France confessed his sins at Saint Martin's shrine, 
Clotharius ad Sepulcrum Sancti Martini cunctas actiones quas fortassè negligenter egerat, replicans, & orans cum grandi gemitu ut pro suis culpis B. Confessor Domini misericordiam exoraret. Hist. lib. 4. Sect. 21.  and became an earnest suitor to that Confessor to become a mean for mercy for him; but whether Saint Martin took that course with that Prince, as the blessed Virgin did with her penitent, to send him back after death to be shriven by a Priest, or tendered his confession unto God and there procured absolution, the Author hath not expressed. Such stories as these were thought meet for the vulgar to ruminate on; yea the Pulpits sounded therewith, many Historians (saith Canus) have been content to think how by the true law of history, 
Ecclesiae Christi vehementer incommodant, qui res Divorum praeclare gestas non se putant egregiè exposituros, nisi cas fictis & rev●lationibus & miraculis adornarit. Canus loc. Theol. lib. 11. c. 6. p. 537.  they might record such things as the people thought to be true, not considering the injury done unto the Church, as if Saint's lives were not sufficiently related, except their actions were set out with feigned miracles, and revelations.  
In what credit such Fables were, the vulgar best know; But in truth it was late in the world before men were called to so strict a reckoning. In the former days either recourse was made to God only, or a general confession before the Church, or a special discovery of such sins which made such a combustion in the sinner's breast, as he could not quench alone, but (the fire all about his ears) must call for aid of his neighbours, and amongst them the Priests, that are best able to abate those flames. Lighter sins, Quotidiana incursiones, as Tertullian calls them, Quotidian shake are opened in the general confession of the Church; and 'tis not impossible for a Penitent faithful and sincere, to make his peace with God himself for sins that press more grievous. But in many sins and sinners it is found by often experience, that notwithstanding their private addresses unto God, the wounded conscience will still pinch fearfully, nor will the worm cease to gnaw. Then at such a time as this, when a sinner can find no ease at home, what should he do but use the best means he can to se●k it abroad? I said it was long before this busy enumeration was enjoined: A general Confession, or an intimation of some special sins which lay indigested upon the Conscience, was chief required. Now if at any time such strictness were necessary, then at our last Audit, when we are in extremis, and in the shadow of death, and about to take our leaves of this sinful world, and to make our peace with God whilst the last grains of sand are running in this glassy life. Yet as it appeareth in an ancient form of interrogating sick persons, and ascribed to our Anselme, the Priests were not then so particular: the form itself is worthy to stand in this place, and is thus: The sick-man languishing and at the point of death ought to be this interrogated, 
Interrogatio facienda infi●mo in extremis consti●uto, ab Anselmo praescripta; Infirmus langu● is in extr●nis deb●t sic inter●o●●ri, & sic r●sp●●d●re. F●●ter, l●●aris quòd i● side Christi●na m●●a●●s? Respo●d●●t, 〈◊〉. Fateris t● 〈◊〉 t● been? vixisse sic●t a●b●●●ti? R●sp. ●tiam. Fateris t●tai● ma●è vi●i●sse, ●t merit's ●uis aete●●● p●●●●●b ●e●●●? R●sp. Etiam. Paenit●t te? R●sp Etiam. Habes o●lunt●em ●mea●●●ndi te, si spa● 'em 〈◊〉 vivendi? Resp. Etiam. Credis quòd Jesus Christus filius Dei n●●us fuit ex Mar●a ●●rgine gloriosa? Resp. Etiam. Cred●s quòd Jesus Christus filius Dei pro te mortu●s fuit? R●●p. Credo. Agis ei cratias propter ista b●n●ficia? R●sp. Etiam. Credis t● non po●senisi 〈◊〉 ●●ias mortem salvari? R●sp. Etiam.— Quo expleto dicat infi●mus te●, In manus tu●● commendo Spiritum meum, & Clero in idipsum respon ●ente, securus moritur. Edi●●ad sinem opusculi Epis. Roffens. de fide & miserico●dia Dei à Georg. Cassandro.  and so to answer: Brother, dost thou rejoice that thou mayest die in the Christian faith? let him answer Yea. Q. Thou confessest that thou hast not lived so well as thou oughtest? Ans. Yea. Q. Thou acknowledgest that thou hast lived so evil, as thou hast deserved eternal death? Ans. Yea. Q. Hast thou any purpose to amend, if thou mayest have further space to live? Ans. Yea. Q. Thou believest that Jesus Christ the Son of God was born of the glorious Virgin Mary? Ans. Yea. Thou believest that Jesus Christ the Son of God died for thee? Ans. Yea. Thou art thankful unto him for these benefits? Ans. Yea. Q. Thou believest that thou canst not be saved but by his death? Ans. Yea. This was all the Questioning in those days thought fit to be used at the hour of death; which after some comfortable instructions how the sick-man should behave himself in this last encounter; the conclusion is, Let him rehearse thrice, into thy hands I commend my spirit, and the Clergiss answering the same, he may safely, and peacefully departed. We see what kind of Confession then sufficed, and it was not the work of one age to bring the people to any other. Haymo complained that some in his days blushing to confess their sins unto the Priest, 
Erubescentes peccata sua sacerdotibus confiteri, quoddam occasionis ingenium invenerunt, dicentes sibi sufficere, ut soli Deo peccata sua consiteantur, si tamen ab ipsis peccatis in reliquo cessent. Haymo Dominic. 14. post. Pentecost. pag. 401.  found out a witty occasion to forbear, saying it was sufficient for them that they did confess their sins unto God, if so be they ceased from those sins for the time to come. Others would not be brought to that full measure as began then to be imposed, confessing, but not fully, their sins unto the Priest; as may be gathered from a Council held at Cavaillon in the days of Charles the great: 
Sed & hoc emendatione indigere perspeximus, Quòd quidam dum consitentur peccata sua, non plenè id faciunt.  Wherein though those Fathers were otherwise minded, and desire it to be amended, yet they intimate that in their times it was questioned, whether men should confess unto God only, or to the Priest also. And they themselves put this difference betwixt both these Confessions, that the one did properly serve for the cure, the other for direction, in what sort the repentance, and so the cure should be performed; their words ensue: Some say sins are to be confessed unto God alone, 
Quidam solummodò Deo confiteri debere dicunt peccata, quidam verò Sacerdotibus confi●enda esse p●rcensent: Quod utrumque non sine magno fructu intra Sanctam fit ecclesiam, it a duntaxat ut, & Deo qui remissor est peccatorum confiteamur peccata nostra, & cum David dicamus, Delictum meum cognitum tibi feci, & in justitiam meam non abscondi; Dixi confitebor, etc. & secundum institutionem Apostoli, Confiteamur alterutrum peccata nostra, etc. Confessio itaque q●ae fit Deo, purgat peccata; ea verò quae Sacerdoti fit, docet qualiter ipsa purgentur p●ccata; D●us namque salutis & sanitatis author & largitor plerumque hanc praebet suae pot●ntiae invisibili administratione, plerum ●ue Medicorum operatione. Conc. Cab. l. 2. c. 32, 33.  but others are of opinion that they are to be confessed unto a Priest; both of which are performed in the Church not without great fruit, so verily as we confess our sins unto God, who is the forgiver thereof, and say with David, I acknowledge my sin unto thee, and my iniquity have I not hid; I said I will confess my sins unto the Lord, and thou forgavest the iniquity of my sin: and according to the institution of the Apostle, Let us confess our sins one to another, and pray one for another, that we may be saved: The confession therefore which is made unto God purgeth sins, and that which is made unto the Priest showeth how they may be purged; For God the Author and bestower of salvation and health, oft-times affords the same by the invisible administration of his own power, and many times by the operation of Physicians; wherein those words are to be noted, that many sins are forgiven by God immediately, or by the invisible administration of his own power, and consequently need not be confessed unto any but God alone; and many again mediately by the operation of soul-Physicians, and therefore are to pass through their hands, and ears also; whence infer, that to Priests some sins, though not all, are to be confessed.  

The condition of those sins as aught to be confessed to the Priest.  But what those some are is the point indeed: For if those some be left loosely, and at random indiscriminatim, they will hardly prove any, or none at all. The discerning of these sins must not hang alone upon the slender thread of a Lay-capacity, and the sinners own discretion; for we seldom make any prospect upon our worse parts, and never but with partiality, turning the perspective so upon our own sins, as to make them appear Atoms, and in less figures than they are; and so upon the sins of others, as to multiply, and dilate them; we are not then in this behalf wholly to be left unto ourselves. Venerable Bede observeth, that amongst the diseased healed by Christ, 
Nullum Dominus eorum quibus haec corporalia beneficia praestitit, invenitur misisse ad Sacerdotes, nisi Leprosos; quia Sacerdotium Judaeorum figura erat Sacerdotii futu●● regalis quod est in Ecclesia.— Quisquis hae●●ti●â pravitate, vel superstitione gent●li, vel Judaicâ perfidiâ, vel etiam Schismate fraterno, quasi vario colore per Christi gratiam caruerit, necesse est ad Ecclesiam veniat, colorémque fidei verum quem acceperit, ostendat; caetera verò vitia tanquam valetudines, & quasi m●mbrorum animae, atque sensuum, per semetipsum interiùs in conscientia, & intellectu Dominus sanat, & corrigit. Bed. hom. de 10. Lepros.  only the Lepers were s●n● by him to the Priests, because the Levitical Priesthood was a Type of his own; and inferreth, that such as were tainted with heretical pravity, gentile-Superstition, Judaical perfidiousness, or Schism from the brothe-hood, and were by the grace of Christ delivered thereof; should of necessity resort unto the Church, and make profession of the true tincture of faith newly embraced. But other vices, as it were diseases, and as if of the members of the soul, and sense, the Lord healeth inwardly by himself in the Conscience, and understanding. Some sins then according to Bed● are to be presented to the Church, and not all; and as Christ healed many that were diseased, and enjoined the Lepers only to show themselves unto the Priests; so he forgiveth many sins privately to the Conscience of the Penitent, but some are reserved for the Priest's cognizance. And in another place the same B●de would have us to confess our daily and light sins one to another, 
Quotidianal viáque peccata alterutrum coaequalibus confiteamur.— porrò grav●oris leprae immunditiam, Sacerdoti pand●mus. Bed. in Jac. 5.  but to open the uncleanness of the greater leprosy unto the Priest. Herein the Case held in the course of public Penance will somewhat guide us: for in the first and strictest days of the Church, there were three sins held incapable of mercy, but to be peccata ad mortem; of which Saint John speaketh, and directeth not to pray for; 
(a) Ubi nec postulationis ibi aequè nec remissionis. Tert. de Pud. c. 1.  now where there is no place for prayer, there is no grace for pardon; and these three were Idolatry, Murder, and Adultery. This cruel opinion lasted till Tertullia's days, who either ironically▪ or hastily, thus writeth; The High Priest▪ the Bishop of Bishops saith, 
Pontisex scilicet Maximus, Episcopus Episcoporum dicit, ego & Moechiae & fornicationis delicta poenitentiá functis dimitto: O edict m●ui non poterit ascribi, bonum factum●● De Pudic. c. 5.  I absolve those that have done penance of fornication and adultery. O edict which none can justly commend! Tertullian now a Montanist, sharply taking up the dispenser of that relaxation. 
Sunt ista Ironica, Ponti●ex M. Christus puta, edictum istud promulgaverit. Notae ●r. Jun. ad Tert. de pud. pag. 298.  By which Bishop if Christ be meant, 
Vixit Tertullian Zeph●rin. Anno 198.  as Junius, than the words are otherwise salved by that great Critic; or if the Pope, as Petavius, than the dispensation must come from Zephyrine. The next age waxed milder, not denying pardon, and yet not conferring absolution to the guilty of these crimes, were they never so penitent, and zealous thereof, no, not at the last gasp, and case of utmost extremity. It was old Serapions case, lapsed in persecution, who could never (though ever desirous, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Eccl. hist. l. 6 c. 36.  and promising a myriad of times to wade through all the degrees of the Penitents) be admitted to communicate. Times were yet more gentle when Cyprian was; denying not but withal deferring absolution till the point of death, and then absolving the guilty of those offences. This practice shown, that all sins were not equally capable of grace, and pardon, that in some the spot being fowler, and the guilt heavier, the justification was more difficult, and the expiation more laborious, which to assoil was at one time held by the Church to be impossible, and ever difficult to be loosed by the Ministerial key. Besides those sins, there were others in the next rank, which they called capital offences, not in the sense of the School Divines, 
Capitalia dicebantur, non ut nos intelligere vulgò solemus, quaecunque Dei nos gratia, & spiritualibus charitatis ornamentis spoliant, sed quae cùm graviora caeteris esseat, tum Canonibus, & Synodorum decretis nominatim expressa, quibus poenae à Canonibus singillatim propositae— alia verò leviora, de quibus nulla extat in conciliorum decretis mentio. D. Petav. animadvers. ad Epiphan. haer. 49. pag. 238.  who make capital and mortal of equal latitude, and both which despoyls the sinner of the ornament of Charity; but some more heinous than ordinary, and which by name are expressed in the Canons, and decrees of Councils; and to which several and distinct penances were allotted, and belonged. Other sins also there were of an inferi ur alloy, and burden, and of them the Penitential Canons took no notice, saith their great Antiquary Petavius. So then as of old, not all sins, but selected ones, were assigned for public exomologesis; the like may be said that there is no necessity of revealing all, but some offences which press deepest upon the Conscience, to the Ministers of Reconciliation.  
Moreover, we may learn by the Church-Censures what sins properly appertain to Confession. 
Absit ut quoties peccatum fuit, toties excommunicationis sententiam exhibendam esse, aut publicum resipi scentiae testimon●nm à singulis personis efflagitari— Quàm enim multa, nobis solis consciis, in dies, & horas admittimus, quae privata coram Deo conf●ssione, adjunctis precibus condonantur? Quorsùm etiam erant quotidianae preces cum Sacrificiis matutinis, & vespertinis inst●tutae sub lege? Quorsùm nunc quoque sacros conventus à reatus nostri consessione auspicamur, nisi ut quotidian● peccata absque ulla alia cognitione nobis condon●ntur? de solis igitur, & gravioribus peccatis, & cum offendiculo Ecclesiae conjunctis, publicae satisfactiones intelligendae sunt. Beza de Presbyr. & excom. pag. 42. edit. Genev. 1590.  God forbidden (saith Beza) that the Church should fulminate her excommunication for every sin, or that public testimony or repentance should from all persons be exacted, though in extremity every sin incur God's displeasure, the sinner is exiled his presence, and needeth to be reconciled by repentance: for how many sins do we daily and hourly commit, which are pardoned upon private confession before God, with prayers annexed? To what end served the daily prayers, the morning and evening Sacrifices under the law? To what purpose do we in our sacred assemblies begin, and enter into our solemn prayers with confession of our guiltiness, but that our daily sins might be forgiven without any further acknowledgement? Public satisfactions therefore must be understood of such sins as are heinous, and scandalous to the Congregation. Hitherto Beza. The objection of Erastus was, All sins deserve excommunication, therefore the censure was to be served either upon all or none. Beza denies the consequent, and showeth good reasons why all sins are not subject to the Censure; and which serve also to show why all sins are not to be stood upon in Confession, because sins of a lesser magnitude may be otherwise blotted out by private Confession and tears, or by the general and public acknowledgement of the Church; and as notorious, and scandalous, were only liable to the Church's censure, and penance. So not all sins but such as afflict the conscience, and suffer the sinner to take no rest, are necessary to be confessed. And this doctrine our Church maintaineth, and wisheth all her children to take it to heart; carefully distinguishing the same from the so much abused Popish Auricular Confession which they thrust upon the souls of Christians as an expiatory sacrifice, and meritorious satisfaction for sin; racking their Consciences to confess when they ●eel no distress, and to enumerate all their sins (which is impossible) that by this means they might dive into the secrets of all hearts; which ofttimes hath proved pernicious, not only to private persons, but also to public States.  
To conclude then; Gravioris leprae immunditia, with Bede, the unclean and more grievous leprosy; 
Bed. in Jac. 5. Bernard. hom. 16. in Cantic. Calvin. Instit. p. 339.  Omne quod remordet consci●ntiam, with Saint Bernard, every sin that biteth the Conscience; Quando quis ità angitur & afflictatur peccatorum sensu, ut se explicare nisi alieno adjutorio nequeat with, Calvin; The sins that gore, or prick the conscience, and out of which without and from without, the sinner cannot wind himself: when a man cannot quiet his own Conscience, as the Church prescribeth, 
Rubric at the Communion. Bishop Morton Appeal. lib. 2. cap. 14. Bishop Montagu Appeal. pag. 299.  or is burdened with sin; so the Bishop of Duresme: Or in the case of perplexity for the quieting of men disturbed in their Consciences▪ as the Bishop of Norwich: In all of which we are enjoined to show ourselves unto the Priest, and to seek at his hands both the counsel of instruction, and hope of God's pardon, as Bishop Morton: To receive Ghostly comfort, advice, and counsel, and the benefit of absolution to the quieting of his conscience, as our sacred Liturgy admonisheth. Remember (good People) this Medicine is for your diseases; this Balm for your griefs, advancing your safety more, than showing forth the Minister's power; the treasure of absolution is yours, he keepeth but the key, to open the same for you upon a Penitential knock. A pious Priest delighteth not in the sad story of your infirmities, 
Condolere norimus peccantes aff●ctu intimo— Quoties●unque alicujus lapsi peccatum exponitur, compatia●; nec supe●bè increpem, sed lugeam, & desteam. Ambr. l. 2. de poens. cap. 11.  nor blames you with reproachful words, but embalmes you with many tears; weeping with such as weep, and sighing with those that are in distress: his crown, and rejoicing is like the good Samaritan to pour oil and wine into your gaping wounds. Despise not God's ordinance, it is powerful, and to those that use it right, efficacious. Neglect not the benefit of the keys, for the Priest beareth them not in vain; slight not his Ministry, it is the word of Reconciliation. Keep thy conscience waking, and the eyes thereof open; the case is fearful where the Conscience slumbreth, and the soul is dark where that light is extinguished. Oh preserve the voice of this Turtle, 
Vox Turturis, vox gementis. Bern.  stop not thine ears at this Charmer, it is God's Deputy, and Watchman. Thou hast just reason to fear he hath yielded up thy fort unto the enemy, when it no longer keeps Centinel. Keep this jewel alive; Preserve it with a meditation of God's Judgements, and thy deserts; feed it with the promises of the Gospel, and yet it will inform thee when this Physic must be used. It will send thee to the Minister, as the voice in the vision did Paul to Ananias. 
Act. 9  It will open thy cause without flattery, spur thee on to seek comfort without delay, and comfort thee more in the remission and pardon, than the terror of the sin could afflict thee. Make the Conscience thy Examiner, and thou shalt the better discern in what cases the Priest must be thy Judge, and his Ministry thy relief and comfort.    

CHAP. VIII.  
The Contents.  
Of the Confessary, or Priest that receiveth Confessions, and his authority for the same; Divided into two Sections.  
ANd thus much for Confession of sin in the lips of the Penitent; proceed we now to speak of the Confessary, as it relates to his ears, who is to receive into his custody and discretion, the sad narration of a sinner's life, and to promote the just designs and purposes the penitent aimeth at. Of great and necessary importance this practice must be, as much opposing our native pride, in turning the best side outward, and beautifying our external carriage, like the Pharisees cleansing the outside of the platter; never taking notice, or at least careful that others should not, of our inward corruption. Verily to subdue this inbred tumour, and natural Typhon so far, as to lay aside shame, and to lay open our sins, to discover our offences, and to diminish our reputation, it must needs be the end is heavenly when worldly respects are thus trodden under foot to accomplish the same. As when David stripped himself into an Ephod, and danced before the Lord in the Ark, 
2 Sam. 6.21, 22.  and was for the same derided by Michal, as shamefully uncovering himself in the eyes of his handmaids, answered, It was before the Lord, I will yet be more vile than thus, and will be base in mine own sight; and of the maidservants which thou hast spoken of, of them shall I be had in honour. So it is with a devout Penitent, for how ever he may by discovering himself thus, be exposed to the scoffs, and jeers of irreligious and profane michal's, yet he knoweth before whom he doth it, in the presence of the Lord, and that in so doing he shall be had in honour of the Lords servants, his Priests, therefore he resolveth vilior adhuc fiam, I will become yet more vile than this; for with me to confess my sin is nothing so vile as to commit, and blush more entering into the stews, than coming forth, abasing myself in mine own sight to become precious in the Lords eyes. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 12.1.  When therefore sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, compassing, and besetting the sinner about, beleagring his soul, & he finds it not in his own power to raise the siege, nor to explicate, and unfold himself from such engagements, when the Conscience is ensnared, and perplexed, and can find no peace at home. In such cases the sinner hath recourses unto the Overseers of his soul, for help, and ease, and freedom, as the nature of his disease requireth; as to a 

1. Ghostly Father indulgent to his Children,  
2. as to a Physician careful of his Patients,  
3. as an Advocate and Counsellor able to direct, and protect his Clients; and lastly, but chief, as unto the Priest, whose office is to grant absolution to the truly Penitent.   So that to the wounded Conscience here is a Medicine, to the perplexed counsel to the dejected comfort, and to the distressed pardon. The sting of sin is lost by the power of absolution; the filth of sin is purged by the Laver of tears; the wages of sin struck off, by the Intercession of the great Advocate; the deceitfulness of sin discovered by this Counsellor, and the danger of sin prevented by the balm of mercy. A Physician is sought unto for health, and sometimes for remedy; A Lawyer for advice, and counsel; A friend for consolation; A good Priest is virtually all these, and something more; thy spiritual Physician against spiritual diseases, healing them by application of thy Saviour's merits; and prescribing rules for thy direction, and remedy against sin. Thy spiritual Advocate to counsel thy soul in such cases, & to plead thy cause before the supreme Judge; and which crowneth all, he is the Lords S●eward, and Deputy in his name to reach forth unto thee pardon, and absolution. These, and such like to these are the motives, inducing a sinner to deposit his mind and heart to the Dispenser's of the Mysteries of God, viz. 

1. upon hope of Physic restaurative, and preservative, to heal his soul, and to continue the same in health;  
2. of good advice, to demean and behave himself for future times;  
3. and above all, upon the hope and comfort of absolution; these are his inducements, and to be now treated of.   And therein the last shall be first, 
Nemo potest benè agere poenitentiam, nisiqui speraverit indulgentiam. Ambros.  as the chiefest, and choicest motive to confession of sin; namely the virtue and power of absolution inherent in the Priestly office, and Ministry: that saying of Ambrose being true, None can be truly penitent but upon hope of Pardon.  

SECT. I.  
The Contents.  
The vulgarly disesteem of the power of absolution in the hand of Priests. Keys divers; Of 

1. Authority.  
2. Excellency.  
3. Ministry.   The office of the Ministerial key in discerning, and defining. Ecclesiastical, and conscientious Consistories. The gift of Science in the Priest not properly the key, but the Guide. Absolution a judicial act. Magistrates Spiritual and Temporal, distinguished in their jurisdiction, and ends. Bonds of sin culpable, and for sin Penal. Satisfaction expiatory, vindictive. God forgiveth sins properly, and effectively. The Priest by way of application and notice, as also dispositively, qualifying by his function sinners for the same, in which he proceedeth as a subordinate Cause both declaratively, and operatively. The Priority of binding, and losing on earth to heaven in respect of the sensible apprehension in the Penitent, not of the purpose, and operation in God. Power of Absolution primitive in God, in his Ministers derivative, and delegate. A Penitent absolving himself by the finger of God's spirit in what sense. The power of binding in the Church rather privative, than positive, and declarative only.  
IF the Priests and Ministers of the Gospel were not in Commission to inquire, to hear, and to take some order about the sins of the people, their function were to as little purpose, and as little to be esteemed as the Lutins of the times account it; (for as in the time of Galen they expressed weak-men under the title of Scholasticks, 
Cujacius.  so are Priests entitled, by the Hotspurs of this age as silly, and contemptible; mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and John a Nokes.) Can men live without sin, or enter into heaven with sin, or having sinned stand in need of no grace to amend, of no gift to repent, and in fear of no Deity to be reconciled; or were the wounds of sin so little, as to heal up of themselves, without any further plaster; or were there no law that there might be no transgression; or if a Law, with no great penalty to be inflicted upon the transgressor's head: or if the penalty were great, yet the Lawgiver of small power to inflict the same: there could be no great necessity to erect this Court of Conscience, the matter thereof no great consequent, and the Censures, viz. retention, and remission of sins of no great importance, and sinners discharged of further suit, and service. And the Priests might do well with Gallio, to care for none of these things; and do drive the attenders from these judgement seats. But if no disease be more deadly than sin, and no law hath so powerful an avenger as God; it will follow no ordinance to be more acceptable, and necessary, than that which reconciles the loft favour of God unto the transgressors of his laws. Thou than whosoever thou art that disesteemest the power of God in the Ministry of his Priests, be first without sin before thou cast the first stone against it; and except thou be'st exempted from common infirmities, vilify not these Physicians. It is not the least of Satan's subtleties to weaken this ordinance in many men's estimations, as no useful institution of God, but an usurpation of the Prelates; serving more to establish their tyranny over the people's consciences, than to quiet and pacify them; and as the Priests are too supercilious to prescribe, so the people may be too superstitious to observe: thus the Serpent by degrees hath brought this laudable practice first out of credit, and next out of use for the most part; and so highly that by many transported with impudence, the Priest is questioned as Moses was by the Hebrew; Quis te constituit Judicem? 
Exod. 2.14.  Who hath made thee a Prince, and Judge over us? though his intents be only to part the fray betwixt God and the sinner, and set them at peace, as Moses betwixt his countrymen. And as Korah and his complices said to Moses and Aaron, Ye rake too much upon you, 
Numb. 16.3.  seeing all the congregation is holy, and the Lord amongst them, So is the Ecclesiastical Hierarchy traduced by our modern Schismatics for Usurpation, 
Matth. 12.14.  for Tyranny, for Lording it over God's inheritance. Are not all the Brethren Saints, why do you Prelates than lift up yourselves above them? Saints let them be, is there not principality amongst Saints as well as amongst Divils'? But, are not all God's people a royal Priesthood? why do you Priests arrogate unto you any prerogative above your fellows? to such tender ears the very name of absolution is odious, and the keys themselves disliked because born  at Rome; lest therefore such Monsieurs les Greffiers question us, as the Scribes did our Saviour; By what authority dost thou these things? We will clear the coasts, and evidence these disquisitions, 

1. what power is given unto the Priest in the matter of sin, and therein whence this commission issueth, and to whom it is directed;  
2. what are the acts, and exercises thereof, and wherewithal the same is executed;  
3. then of the properties thereof, whether the Priests sentence be absolute, and infallible, and whether Ministerial, and judicial;  
4. and lastly, the abuses shall be paralleled with the positive truth, and thereby measured, and discerned.    
The first grant of this power unto man, 
Of the Power of the keys. Matth. 16.19.  is the promise of Christ made unto Peter, under the metaphor of the keys; saying, I will give unto thee the keys of the Kingdom of heaven; and whatsoever thou stalt bind on earth, shall be bound in heaven, and whatsoever thou shalt lose on earth shall be loosed in heaven: a power of great latitude and extent, equivalent in the opinion of Saint chrysostom▪ as to give the places on his right and lest hand in his kingdom: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Matth. 16. Tom. 2. pag. 344.  whereupon that Father questioneth, (but answereth himself) how shall Christ give the power of the keys, that hath not in his hands the placing of the seats? thereby also demonstrating himself to be God, in conferring that property (power of remitting sins) which appertaineth to God only. These terms are to be opened, 

1. what the keys mean;  
2. next how they are to be used under these words of binding and losing;  
3. in the third place about what they ar●●●oployed, the object quicquid, whatsoever;  
4. and lastly by whom, 
Keys.  Tibi Dabo, I will give unto thee.   For the first: The holy Ghost compareth a sinner's case to the estate of a person imprisoned, the very terms of keys, of opening and shutting, seem to have relation (as it were) to the prison gate; and the terms of binding and losing, (as it were) to the fetters and bonds; as if sin were a prison, and the case of sinners like theirs that are shut up; whereupon the power given unto Christ as man, 
Luke 4.18.  was to preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission, or deliverance to captives. And keys imply a faculty to that person to whose custody they are committed; as when Eliakim was invested into Shebnabs' place, 
Esay 22.22.  it is said, I will lay the key of David upon his shoulder: which words seem to be lent unto the Apostle, and by him applied unto our Saviour, These things saith he that is holy, 
Revel. 3.7.  that is true, he that hath the key of David, he that openeth, and no man shutteth, that shutteth▪ and no man openeth: with this difference the word [house] omitted in the latter, 
Discrimen est, quod illud videtur inferioris Ministri puta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idque tantùm in familia Davidis; hoc supremi Gubernatoris, atque quidem totius regni. Brightman. Apocalyps. cap. 3.7.  and that advisedly, to distinguish betwixt the Type and the Truth, Eliakim and Christ; in Hempskirke resideth regal power, and despotical; in Eliakim Ministerial, and Oeconomical only, as steward of David's house; for that room he sustained, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aben Ezra, Thesaurarius super domum regalem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 4 1. 

1. Clavis authoritatis solius Dei.  
2. Clavis excellentiae solius Christi.    as appeareth 2 King. 18. By the delivering then of this key, Peter was made not a Lord over God's inheritance, but a steward of the mysteries of God: for our case was thus; As Adam was ex●led and shut out of Paradise, so are sinners from heaven; and as Paradise was shut against him, so was heaven against them also, sin being the embargo betwixt us and heaven. Now what key shall sinners find to open heaven gate? God hath a commanding key, who only hath authority to forgive sin, against whom it is committed; and so often as a sinner is pardoned, so often is heaven opened; this key God keeps to himself. 2. Christ hath an excellent key, which openeth where no man shutteth; for by his merits hath this Angel of the Covenant, like Peter's Angel, loosed our bands, 
Acts 12.7.  and set open the Prison doors, enlarging the Captives, and not them only, but the Palace doors, 
Heb. 10.19. Sanguis Christi clavis Paradisi. Tert.  for by the blood of Jesus we have boldness to enter into the holiest; and elegantly it was said by Tertullian, his blood is the key of Paradise. 3. The Apostles had an Oeconomical key, as stewards in the Lord's house, 
3. Clavis Ministerii.  (for in Princes Courts the key is the ensign of that Office) because unto their trust is committed the Ministry of Reconciliation; of this key Saint Ambrose thus; Behold sins are forgiven by the holy Ghost, 
Ecce quia per Spiritum Sanctum peccata donantur, homines autem in remission 'em peccatorum Ministerium suum exhibent, non jus alicujus potestatis exercent; neque enim in suo, sed in Patris & Fihi, & Spiritus Sancti peccata dimittuntur, isti rogant, divinitas donat, humanum enim obsequium, sed Munificentia supernae est potestatis. Ambr. l. 3. de Spir. S. cap. 19  but men contribute their Ministry toward the Remission of sin, but exercise no right of any power, for sins are not remitted in their name, but in the name of the Father, the Son, a●d the Holy Ghost; they supplicate and pray, God grants and pardoneth; the service is from man, but the bounty from an higher power. So then the higher power is the key of authority; and the humane service is the key of Ministry. These several keys were well known to Scotus, who writeth thus; 
Authoritas judiciaria sententiandi coelum huic aperiendum vel apertum esse, tripliciter int●lligitur, 

1. Authoritas simpliciter principalis, solius Dei,  
2. Non Princ●palis, sed praecellens, solius Christi, qu●tatum ad duplicem prae minentiam, 

1. unam quidem in universa●itate causarum judica●darum;  
2. aliam in si●mitate sementiae d●si●itivae;   & utraque praeemin●nia potest con●nircilli, qui omnia m●rita, & d●●●rita novit, quae sunt ●ausae, proper quas coelū●st aperiendu, vel claudendun; habet etià volu●ta●ē insepara●iliter conformem justitiae divinae: propter p●imū purest in omnibus causis sententiary, quia om●●es novit; propter secuadum pot●st eju● sententia s●aplicit●r esse fi●ma, & irrevocabilis, quia sem●er justa,— Non potest haec Clavis esse in ecclesia Militante, q●ia nullus in ecclesia novet omnes causa●●udiciarias, nec habet voluntatem im●nutabilit●r justam.  
3. Pa●ticula●is quant●m ad causas cognoscendas, & infirma quantum ad sententiam ferendam, puta quia ipsa fit aliquando revocabilis, si quando praeter l●gem divinam judicat, potest ergò esse in ecclesia una clavis coelum aperiendi, sc. autoritas sententiandi particulariter, & non irrevocabiliter coelum esse apertum. Scot l. 4. dist. 19 Sect. Haec secunda.    Judicial authority in censuring heaven to be open or to be opened to any man, or not, is understood in a threefold sense; 

1. as the most principal and absolute, residing in God only;  
2. not as the most principal, but a very excellent authority, appertaining unto Christ by a double preeminence, which he hath 

1. ●ver all causes, as one who knoweth all men's hearts, and can judge thereof  
2. in the validity of his sentence, definitive, as ever just, and never to be repealed;   which prerogative can only sort with him who knoweth how well or ill all men have deserved; (for heaven stands open and shut towards us according as our deserts are) as also in regard the will of Christ is, and ever was undividedly conformable to divine justice; for the first reason, He may be a Judge in all causes, who knoweth all things; and for the second, his sentence is firm, and irrevocable, because always just. The militant Church is not capable of this key, because there is not any member in that Church endowed with so ample intellectuals, as to know all causes; nor hath a will so confirmed in justice as therein to be immutable.  
3. There is a particular authority to hear causes, but weak to give sentence, and is many times revocable, as pronounced besides the law of God; there may be then in the Church a certain key to open heaven, that is, the authority of sentencing in particular, and yet heaven not irrevocably open unto any.   Thus much Scotus, from whose testimony clearly stream these deductions: 

1. The Ministerial key in the custody of the Church is not so ample, and firm as that excellent key, which is upon Christ's shoulder, and those words, As my Father sent me, so send I you; relate to the certainty of the Commission, and not to the extent thereof.  
2. That there is not in the Militant Church, (therefore not at Rome) such a key as can fit all wards, or such a Judge as can take cognizance of all causes; nor is there that Ecumenical jurisdiction intituling Rome above all, and unto all, nor do all causes turn upon that Rota.  
3. That there is no mortal Judge either Ecclesiastical or Civil so confirmed in justice, 
Clavis triplex, 

1. Authoritatis, & istam habet solus D●us, qui solus dimittit peccata authoritatiuè.  
2. Excellentiae, quam solus homo Christus habet, jam quantum essec●ū Sacramentorum potest dare si●e Sacrameatis.  
3. Clavis Ministerii, & istam clavem habent Sacerdotes, per quam ligant & solvunt.   Raymond. sum. tract. 4. de Poenit.  but that he may swerve, and deviate from that rule.   Nullus in Eccl●sia, saith Scotus; In the Church, no, not one but hath a will subject to change: the Pope then that boasteth of the infallibility of his keys, either is not of the Church, or above it. And as this Schoolman hath expressed the differential properties of these keys; so a Canonist the several titles, and persons to whom they appertain. The key (saith he) is tripartite, 

1. of Authority, and that is in the hands of God alone, who only forgiveth sins with authority.  
2. Of Excellency, which the man Christ hath, insomuch that he without the Sacraments can confer the effect, and benefit of the Sacraments.  
3. Of the Ministry, and this key is in the custody of the Priests, by virtue whereof they bind and lose.   The Church then must rest contented (and good cause she hath so to do) with this Ministerial key; for the first authentical key, posuit pater in potestate sua, the Father hath put in his own power; for the excellent key, omnem potes●atem dedit filio, he hath given that power to his Son; and for the Ministerial key, habemus thesaurum istum in vasis fi●●ilibus, 
2 Cor. 4.7.  we poor Clergymen are rich in this treasure, the vessels containing the same are earthly, but the key is from the Lord, and heavenly, the excellency of this power is from God, the Ministry from us only. And that we may not be thought to accomplish any thing as from ourselves, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophil. Com. in 1 Cor. 4.  but that every one who seethe it may say, it is wholly of God; nipping withal the false Apostles, who ascribed all unto themselves, as Theophilact piously admonisheth And indeed we need not be ambitious of further dignities, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  God having highly honoured our Order with this depositum, for to which of the Angels said he at any time, To thee will I give the keys, etc. and whatsoever ye shall bind on earth shall be bound in heaven, 
Ignem veni ●●t●ere in terram. Luke 12.  etc. He hath made his Angel's spirits, by nature, above Priests, but his Ministers a flame of fire, by office far above them.  
The key of Plenary power is in Gods own hands, but the key of subordinate Ministry is by him granted to the Church, and exercised by persons specially deputed thereunto, and imports a power of letting in and shutting out from the house of God. 
●st pot●stas intromitt●ndi & excludendi; Qui 〈…〉 d●mus h●b●t, qu●m vult int●o●●●●t, & qu●● vult, ab ingr●ssu dom●s rep●llit. Zeg●din. l●c. come. pag. 161.  Chr●st is the door, and they are the doorkeepers, an office of no mean place, who may say truly with the Prophet, I had rather be a doorkeeper in the house of God, than to dwell in the tents of wickedness. And in executing of this Office, they must not be partial, in letting in or leaving out whom they please, but in whom they see cause; nor promiscuously at haphazard, without any notice of their deserts, but upon mature deliberation, and scanning of their worth that press to be admitted. Not amiss therefore the Schoolmen and Canonists describe the key, 
Clavis dicitur potestas judicande in soro animae, non corporum, & haec pot stas ju licandi integratur ex duobus, sc. ex potestate discernendi in causae examinatione, & definiendi in causae terminatione per s●ntentiam condemnatoriam, vel absolutoriam: prima potestas appellatur Scientia, secunda potentia. Linwood de potest. eccles. cap. Seculi Principes, verb. Clave potestatis.  to be a power of judging in the spiritual Court of the Soul, and Conscience, which judicial power consists of two p●rts, 

1. the power of discerning in the examination of the cause,  
2. and of defining in determining the same by a final sentence absolving, or condemnatory, whereof the former is knowledge, and the latter power;   which some propose as two distinct keys; Others but as two distinct effects from one and the same key. By the first the Priest taking notice to whom he is to open and shut: and by the latter actually opening, and shutting unto any as they may deserve. Now the key is a type of this Ministerial power; for as a key openeth the door by unlocking thereof, and so removing the obstacle that hindereth entrance: So doth the Priest by virtue of his office, take away the obstacle, i. e. the guilt of sin, by absolving a Penitent from the same, which otherwise would hinder his admission into the Kingdom of God. This I say he doth not by his own power, but by reason of his place; absolving whom God absolveth, and setting at liberty whom he hath made free; as the Jailor enlargeth the Prisoners, whom the Prince hath pardoned.  
Here the better to acquaint ourselves with these proceed in the Court of the Soul we are to know, how there is first an Ecclesiastical Consistory, where public si●s of that cognizance are censured by the key of Jurisdiction. 
Dup●●x Eccl●●siae forus, unus secretissimus, in quo id●m est accusator & Reus: alius forus publicus quia Eccl●sia habet cuthoritat●m corrigendi d●licta publica, ibi etiam r●qui●tur duplex authorita●, quia ad quodlibet jud c●um requir tur cognitio in causa ill●, & sententia, istae autem authoritates pertia●ates ad sarum publicum dici possiat Claves. Scotus lib. 4. dist. 19  2. There is likewise a Penitential Court for secret sins, where the same party is both the accuser, and accused; the Penitent arraigning himself upon hope of pardon, and the Priest absolving upon presumption of Repentance. Now in this (as in other Courts of Judicature) though otherwise distinct in the subject matter, in the infl●ction of punishment, and making of satisfaction; yet all agree in one form of preceding, viz. 

1. in the cognizance of the cause;  
2. and next in the denouncing of judgement, where public causes require public evidence, public sentence, and so public execution: but private sins are otherwise argued and censured;   Whereas in the Court of Conscience the Penitent comes voluntarily in, confesseth his offence, 
Judicium i● fo●o agimae, seu poenitentiae, praesupp●nit ●●●um p●●●●●en ●m per propriam confess●onem cum animo co●trito, & satisfacie di proposito, sui Confessarii judicio s● submi●●●at in. Apolog. pro Jure Principum. pag. 171, 172.  with a sorrowful heart, and purpose of amendment, and submits himself to the judgement of his Confessory. Di● Ecclesiae, tell the Church, must in no case be observed in the first place, and in many cases not at all: So in Secular Courts the fact is questioned, in Ecclesiastical the fame, and in the Penitential secret offences, whereof there is no evident fact, 
Triplex sorum 

1 Dei.  
2 Eccl●siae.  
3 Sui.    or fame, save the confession of the Peritent, and these come under the key of Order, or Absolution. The first key then, 
D● fo●o hominis dicit Apostolus, Si nosmet ipsos judicaremus, etc. Raymund. sup●à.  (or rather the first act) is the discerning betwixt good and evil, and betwixt evil and evil; for as in the skies one star differeth from another in glory; and as in diseases there is a distinction in noisomeness, and danger, so in sins there is a difference in shame and guilt. How then can a blind Judge discern of colours? Here then is the necessity of the key of knowledge, 
1. Clavis discretionis.  which if not a distinct key, concurreth certainly to the true use of the key; for though justice be blind, the Judge should not be so: Besides, there is Scientia quae, and Scientia qua, the 

1. object,  
2. and h●bit of knowledge.   The word of God is Divinum Scibile, and in itself a key too; for by the word of reconciliation doth the Minister absolve, as shall be said hereafter; but that referreth to the applied act of this power, and exercise of this key, rather than to the power itself. The knowledge here must be inherent, whereby the understanding of the Priest is sufficiently enlightened, to distinguish betwixt light and darkness, 
Recta determinatio rationis inter verum & falsum.— Quae consistit in apprehensione rei ut res est. Apol. pro jure Princip. pag. 173.  as also to determine of Leprosies according to equity, and to apprehend the thing as it is, and not most times as it appeareth. Yet again, this habitual knowledge although so requisite for all that, is not the key which is the authority itself committed to the Priests for opening and shutting; 
Clavis Scientiae non est aliqua Scientia habitualis, vel actualis, vel discretio q●aecunque, sed authoritas commissa, qua ●â uti valeant ad claudeadum, vel aperiendum.— Authoritas cognoscendi etsi requirit Scientiam, vel discretionem concomitantem rectum usum ejus, quemadmodum requirit clavis potestatis aliquam-justitiam ad rectum usum sui; tamen sicut potestas judicandi non est justitia, imma potest esse sine justitia, ita potestas vel authoritas cognoscendi in aliqua causa potest esse sine cognitione aliqua. Scot lib. 4. dist. 19  whereby they have power to make inquisition into and examine the case of the Penitent, as a man that standeth by, may know as much Law as he that sitteth upon the Bench, although he hath not a Commission to examine the truth of a cause then in question, according to his skill as the Judge hath, for, saith Scotus, that authority whereby the Judge possesseth himself with the true information of the matter depending, although it may require skill, and discretion to manage the same aright, even as the key of power requireth justice in the right use thereof; notwithstanding as the power to judge is distinguished from Justice, and may be found where there is no justice, (as in Pilate) so the power and authority to take cognizance of a cause, may ofttimes be without any discretion, or science at all, (a● in Festus, and F●lix, Saint Paul's Judges) the gift then of knowledge, and understanding is not the key but the guide thereof, and the authority rightly placed, when a man of understanding is in place.  
The Second is the Authority of censuring, 
2. Clavis Potestatis.  or the key of power, which we call the power of absolution consisting in the solemn denunciation of the Sentence; for the former key which investeth the Priest with authority to discern, 
Claves sunt discernendi scientia, & potentia judicandi, i. e. solv●ndi & ligandi,— usus harum Clavium, 

1. discernere ligandos, & solv●ndos,  
2. dein ligare, & solvere.   Magislr. l. 4. dist. 18.  and examine between leprosy and leprosy, is but preparatory, maturing only, and ripening the sinner's case for sentence; 
Judicium sumitur prou● significat actum Judicis ut Judex est, & jus dicit, i. e. juridicam sent●ntiam pronuaciat. Apol. pro Jure Princip. pag. 173, 174.  final determination being the scope thereof; wherein the Priest after a full notice, and examination of the sinner's case, and comparing the same with the law of God, the rule to direct his hand, and key, judgeth according to that law, and pronounceth the sentence judicial: I say as delegated from God, whose Commissioner for such causes he is, and proceedeth not as a Witness to give in Evidence; nor as a Herald, or Crier, or Pursuivant, to make intimation of the Magistrates decree, as a Messenger only, but as a Judge, though subalternate, clothed with authority from Christ, and Christ from his Father to give the sentence. The Father (saith chrysostom) hath given all power unto the ●on; and I set that they, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tom. 6. p. 16.  (the Priests) to have been made partakers of all that power by the Son; for witnesses discover, and declare the fact, and Judges proceed according to their evidence; for example, whether such a Murder were committed or no, the eye-witnesses are the evidence as present, and observing the fact, although the Magistrate denounce the sentence, and punishment. The Penitent then becomes a selfe-accuser and witness, and the Priest turns the key according to God's law, whose Deputy and Steward in that case he is. Nor doth this power to be a Judge, contradict his office as a Minister; for as Magistrates are the 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 13.4.  Ministers of God, and bear not the sword in v●in; so are Ministers the Magistrates of God, and bear not the keys in vain. But of this there will be occasion to say something in the exercise of this power, whether it be judicial or no. Only thus, as the Magistrate is a temporal M●n●ster, and the end of his power the preservation of public peace and tranquillity; so is the Minister a Spiritual Magistrate, to procure the salvation of souls, and the enlargement of God's kingdom: and as the Magistrates sword is Terrestrial, punishing evil doers, and protecting such as do well; so is the Ministers key Celestial, binding the obstinate, and losing penitent offenders. And it goeth well with Church and State when the Ecclesiastical Ministry, and Civil government keep the bounds God hath set them; and in truth the mutual encroachments and confusions of these two powers, have been the occasions of all the alterations and combustions in Christendom. For as when the roof of the Temple rend in sunder, not long after followed the ruin of the Temple itself: So if these two principal beams, and Top-rafters, the Prince, and the Priest rend asunder, the whole frame of Christian religion will be shaken. The abuse of the keys hath occasioned the Civil Magistrate to abridge in some cafes the lawful use thereof; and when the Churchmen began to use them like swords, the Swordmen seized upon them as belonging to their Regiment. Know then (O Priest) what the inscription is that is engraven upon thy keys; They are the keys of the kingdom of heaven, and remember that he who gave the keys to Peter, said unto the same man, put up thy sword into thy sheath. And let the Magistrate be afraid to draw too near unto this holy ground, to handle the Censer, and approach unto the Altar; or to Usurp upon the true function of the keys, 
2. Chro. 26.16.  which appertain not unto them, but unto the Priests that are consecrated, left they participate in the judgement and leprosy of Vzziah. As the Spiritual keys are of the kingdom of heaven, because they open and shut the same to different offenders; 
Revel. 1.18.  so are they of Death and Hell too, from the dire effects thereof, to such as are impenitent; for Hell hath gates as well as Heaven, and the same key that shutteth Heaven-gates openeth Hell; and where the gates of heaven are opened, thos● of hell are shut. Now heaven is opened and hell shut, when a sinner is loosed and absolved; in like manner hell is opened, and heaven shut when a sinner is bound, and his sins retained. The next thing we are to consider, Whatsoever th●u shalt bind on earth, etc.  
It had been more correspondent to the Metaphor, 
2 Of 

Absolution.  
legation.    and use of the keys to have used the terms of opening and shutting, as did Esaias the Prophet, and John the Divine; but the Holy Ghost hath chosen to express this power under the words of binding and losing, 
Esay 22.22. Rev. 3.7.  to signify the miserable estate of such to whom heaven is shut up, as remaining bound with the cords of their own sins; 
Nempè ut intelligamus quam misera sit conditio illorum quibus Co●lum clauditur— manent enim ol st●icti pec●aturum vinculis: Contrà verò quàm beati suntill●, quibus apertum est coelum, qui scilicet à filio Dei lib●●nti sunt, & sint ipsius cobaeredes. Beza Annot. in Matth. 16.  and contrariwise, the blessed condition of those to whom heaven is opened, as freed by the Son of God, that they might be coheirs with him, as learned B●za conjectureth. Add hereunto another reason, to make the guilt of sin better known; which is an obligation to punishment, and an obstacle unto happiness; now the key in opening the door, doth put back the bolt, and bar wherewithal it was held, and God by the ministry of his Priests removes this bar, and pardons this guilt, which hath shut up the kingdom of heaven against us.  
Absolution presupposeth binding, as enlargement restraint; 
Vi●●●● 

1 Pec●●●  
2 Pro●●●●●●●catum.    we are then in the first place to distinguish betwixt the bonds of sin, and the bonds for sin; for with the bonds of his own sin is a sinner captived; this is the bondage and desert of sin, and so is he bounden for his sins by the doom and sentence of God's Ministers, which is the punishment, and Ecclesiastical censure. 'Tis the grace of God only which looseth the bond of sin, 
D●us ipse so●●●t à p●●●ati m●●u●a, in ●tis caligi●●, & 〈…〉 bi●●. Magistr. lib. 4. dist. 18. Esay 5.18. Prov. 5.22.  and the power of the keys that absolveth from the censure. The Prophet acquaints us with the cords of vanity, and a cart-rope of sin; implying the worse than Egyptian bondage of a sinner; and the wise man, who had great experience of these bonds, saith, his own iniquities shall take the sinner himself, and he shall be holden with the cords of his sin. God shall not greatly need any Lictors, or Torments, or to say bind him hand and foot, 
Domino vinculis alioqui, & apparitional, vel torto ibus, qui cum ad suppli●●● 〈◊〉, nil est opus, 〈◊〉 suis ipse 〈…〉 ●●●tringatur, quò minus poenam ess●●●at. Me●cer. Comment. in Prov. 5.  for the sinners own offences shall perform that office, and the knot fastening these bonds is the habit, and custom the sinner hath gotten to do evil, 
Non potest facilit●r op●rari b●●● pro●●● habitum vi●●●sum inclinant●m ad 〈◊〉. Lyra in Prov. 5.  fast binding and fettering him from all good actions; the weight whereof presseth so sore, and the Chains are so strong, that the arm of God only must alleviate the one, and break the other in sunder. These bonds Richardus maketh of two sorts, culpable and penal; by the first a sinner is b●und with the bonds of Captivity, 
●st obligation per quam h●●o obligatur ad cul●●m, & 〈…〉 ●●●am; in uno 〈◊〉 v●●culo captivi●●t●●, 〈◊〉 alt●●● debito damna●●● 〈…〉 potest, qui 〈◊〉 ●●●ipotens & ●●●tia potest. Rich. de Clau. c. 2, 3.  and by the latter he is liable to the debt of eternal death; both these o●ligations are upon him, because sin is an offence against an eternal and infinite Deity and both these obligations he only cancelleth that is omnipotent and can do all things. Another layeth a threefold bond upon a sinner, the bond of sin, the bond of eternal punishment, and the bond of satisfaction; 
Peccans mortaliter statim ligatur, 

1. vinculo culpae; ab hoc absolvit eum solus Deus.  
2. Vinculo poenae aeternae, ubi Sacerdos absolvit, id est, absolutum ostendit.  
3. Vinculo satisfactionis, ubi commutat poenam aeternam in temporalem.   Expos. cum Gloss. in Matth. 16. MS.  in the first case God only granteth absolution, in the second the Priest absolveth; that is, sheweth whom God hath absolved; in the third the Priest absolveth by binding, or by commutation, fre●ing the sinner from eternal pain, and obliging him to satisfactory Penance. The two former ways we well allow of, but are scrupulous concerning the latter, by reason of the too much abused handling of satisfactions, and commutations, as not ignorant who it is, that hath pacified his Father's wrath, and by whose stripes we are healed; and that we receive not the grace of God by way of exchange, but from the free charter of mercy, though we hold it very reasonable, that where any person is wronged, or the Church scandalised, satisfaction may justly be imposed; and herein we distinguish betwixt the satisfaction of revenge and of expiation, 

1. Satisfaction expiatory is, 
Satisfaction 

expiatory.  
vindictive.   and 

propitiatory, in Christ.  
probatory, in Christians.    when the sin is blotted out, the sinner pardoned, and God reconciled;  
2. and vindictive when the guilt remaineth, the sinner is punished, and God revenged;   the expiation was performed by him who trod the wine-press alone, Christ Jesus. The Revenge if eternal is executed upon such whose sins are not washed in the blood of that Lamb. If temporary, upon the Lords own servants, not thereby to make an amends to the justice of God, but to make an amendment in the Penitent. For instance, in David God put away his sin, but not the sword, that was unsheathed all his time. Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or temporary penance inflicted upon any, either by the censure of the Church, or voluntary by the delinquent himself, 
In foro mundano peccata quatenus sunt contra bonum pacis publicae, sub iciuntur potestati politi●ae, per quam judic●ri, & poenis publicis puniri ●d beant: & in foro Ecclesiastico quatenus sunt offensa Dei, & saluti spirituali nocent, subsunt potestati Ecclesiae. Apol. pro jure Princip. pag. 178.  no more prejudiceth that plenary, and expiatory satisfaction made by Christ to his Father for believing sinners, than the just infliction of temporary punishment by the Magistrate upon Malefactors; where a pardon may come from God, and judgement be executed by the Magistrate for one and the same offence: God himself both ratifying the temporal punishment, and remitting the eternal. Thus we have seen the obligations, let us now come to the absolutions: And herein we must carefully distinguish what God doth by himself, and what he doth by his Minister; what God hath in his own power, from that power given by him to his Priests: and the better to keep this distance, we will lay down these assertions:  
To forgive sins efficienter, that is, 
Assertion 1.  to be the true and proper cause of Remission, is a pretogative appertaining to God only. Absolution from sin then directly cometh from him alone; Who is a God like unto thee that pardoneth iniquity? therefore when Christ made bold with this power, 
Esay 43.15.  claiming the same by virtue of his Godhead; the Scribes said within themselves, 
Matth. 9.3, 4.  this man blasphemeth, by usurpation upon the privilege of the most High; for they held it no less than blasphemy for man to forgive sin; which our Saviour denied not, intimating withal that he might without blasphemy exercise that power, who sustained in one person both God and man; thereby (saith Irenaeus) did Christ both cure the man, 
Peccata igitur remittens, hominem quidem curavit, semetipsum autem manifestè ostendit quis esset. Irenae. l. 5. adv. haer. cap. 7.  and manifestly discover who he was. And chrysostom observeth, that hereby Chr●st showed himself to be God equal to his Father; otherwise he would have said, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. hom. 29. in Matth.  why do you attribute unto me an unfitting opinion? I am far from that power. And proved himself further to be God, because be saw their thoughts; and by many passages of holy writ it is evident, that God only beholdeth what man beareth in mind. Insomuch that as none but God can know the thoughts of men, so none but he can forgive the sins of men; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. in Mar. 2.5. Athan. orat. 3. contr. Arrian.  the like collection maketh his Scholar and abridger, Theophylact upon Mark 2.5 And Athanasius maketh this power to forgive sin not the least of his arguments to prove Christ to be God. A truth that shined so clearly in the Father's days, that it was not altogether overcast, when the Schoolmen sat at the stern. Peter Lombard's conclusion is, God alone washeth away the spot of sin, and absolveth from the debt of eternal death: 
Solus Deus maculam peccati abstergit, & à debito mortis aeternae absolvit. Lib. 4. dist. 18. Obligationem culpae solus Dominus solet & valet dissolvere. Rich. de Clavib. cap. 3.  and Richardus who gives the Priests more than their due, herein abridgeth not God of his, but confesseth, how God only is wont and able to dissolve the obligation of sin; that's a reserved case, in a point then confessed on all hands we will make no longer stay.  
The Priest substituted by God, 
Assertion 2.  and in his name absolveth from sin, 

1. applicatiuè,  
2. and dispositiuè;   first, 
Priest absolves 

applicatiuè.  
dispositiuè.    by applying unto the Penitent the promises of the Gospel, and assurance of pardon. And how welcome the Messengers of peace are, a distressed Conscience can best declare; to whom these D●ves after an inundation of sin and sorrow, are ever accepted with olive branches in their mouths. Although Christ the good Samaritan putteth wine and oil of pardon into our wounded hearts by the finger of the holy Ghost, yet great comfort we receive in the further assurance thereof, plighted by the Ministry of a godly Priest. A discreet word is the physician of a languishing soul, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit ille, ego etiam dixerim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod & in corporis morbis usu evenit, ut qui se sentit jam convalescere, magnoperè praeterea audito peritorum Medicorum judicio confirmetur. Bez. de Excom. contr. Erastum.  said he, but I say of a soul in health; which is seen usually in bodily diseases, where a man sensible of his own recovery is much confirmed therein, upon the hearing of the judgement of skilful Physicians. Great was the consolation David felt upon those words of Nathan, The Lord hath put away thy sin: hence ariseth the first sense, and apprehension of spiritual joy; for remission of sin, and the acceptation of a sinner's person in the beloved, are in God actiones immanentes, & nihil ponunt in sub●ecto, actions always inherent in God, without any touch in the penitent; as Paul was a chosen vessel long before he was cleansed, and knew not so much, till Ananias gave him some light thereof; but are then transient and sensible, when the Minister brings news thereof to a sinner that repenteth. God in Christ hath reconciled the world unto himself, 
1. Cor. 5.18, 19  quantùm ad rei veritatem, truly and really; and he hath committed unto us the word of reconciliation, Quoad veritatis evidentiam, to evidence and make known the same by the due application thereof unto a contrite heart. There cannot be a greater thing committed to the Priests charge, and people's comfort, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Ministry of Reconciliation. From Christ we come, whose Ambassadors we are, and unto you sinners now in hostility with him, and our instructions are to conclude a peace and reconcile you unto him. Good God how highly doth Paul magnify his office! for Christ's sake (saith he) are we Ambassadors, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecumen. in 2 Cor. 5. pag. 639.  for we have taken his business upon us; in Christ's stead therefore are we sent unto you, as if the Father by us did exhort you, who not only exhorted you by Christ, but, he being crucified, doth by us still exhort; as the G●eek Scholia paraphrase upon the place: thus do Priests forgive, that is, apply the gracious promises of the Gospel unto the penitent; 
Quis potest peccata dimittere nisi solus Deus, qui per eos quoque dimittit, quibus dimittendi exhibuit potestatem? Ambros. lib. 5. Expos. in Luc.  for who saith Ambrose) can forgive sins but God alone? yet doth he forgive by them also, to whom he h●th given power to forgive? 
Quamvis D●i proprium opus sit remittere peccata, dicuntur etiam Apostoli remittere, non simplaciter, sed quia adbibent media per quae Deus remitt●t peccata; haec autem media sunt verhum D●i & Sacramenta. Ferus in Joan. 20.  And to this purpose Ferus, Although it be Gods proper work to forgive sin, yet the Apostles are said to remit also, not simply, but because they apply those means whereby God remitteth sins, wh●ch are his Word and Sacraments; and this is the first manner after which Priests remit sins, by way of application.  
The second sense wherein the Minister of the Gospel absolveth from sin, is dispositiuè, 
Remittit maculam peccati dispositiuè, in quantum suo Ministerio assistit virtus divina quae peccata remittit. Sum Angel. verb. Claves n. 5.  as an instrument fitting and preparing, by divine helps and means, a sinner's heart so, as God in Christ Jesus may be merciful unto him, and so the sin is canceled by the Ministry of the Priest, or rather by divine virtue assisting therein; for we are not to imagine that these choice graces, salvation and remission of sins, are promiscuously thrown open unto all; that indeed were to cast pearls before swine. 
(a) Donare scit, perdere nescit. contrary to Otho. Tacit. histor. lib. 1.  God knoweth how to give, not how to cast away his jewels. The Covenant of grace requiring some conditions to be performed on our part; for we read of two exceptions, 

1. except ye repent,  
2. except ye believe:   Now unto both of these doth a Priest by the power of his Ministry render a sinner well disposed: 
Luke 13.3. John 3.3.  For the first, Peter's Sermon wrought so effectually upon the people's hearts, that they were pricked therewith, and said unto him and the rest of the Apostles, 
Acts 2.37, 38.  Men and brethren what shall we do? Then Peter said unto them, Repent, and be baptised every one of you in the name of Jesus Christ for the remission of sins. Where there is 

1. preaching,  
2. next compunction,  
3. then Repentance,  
4. afterwards Baptism,  
5 and lastly, remission of sins, achieved by Peter's Ministry.   And for the second condition, that faith is engendered this way, is more than evident; for who hath not heard of that of the Apostle, Fide ex auditu? 
Acts 4.4.  And many of them which heard the word believed; the increase and addition made daily to the Church, was by the Apostles planting, and watering; 'tis true the efficacy is from God, for neither is he that plenteth, any thing, nor he that watereth, but God that giveth the increase. His the seed is, the Minister is but the sour, or rather the hopper where it is deposited; and as the seed is his, so is the blessing and increase; the Priest concurring as a servant in this Spiritual husbandry, it pleased God by the foolishness of preaching (as the world accounted it) to save them that believe. 
1 Cor. 1.21.  Conclude we with Pacianus, 
Nunquam Deus non poenitenti comminaretur, nisi ignosceret poenitenti; solus hoc (inquit) Deus poterit, verum est, s●●i & quod per Sacerdotes suos facit, illius potestas est. Pacian. ad Sympron. Epist: 1.  God would never threaten the impenitent, except he were minded to pardon the Penitent. But (it will be said) God only can do this; very true, but that which he do●h by his. Priests is his power. And to these two heads, of disposition and application, the more ancient Schoolmen limited the power of absolution, preaching forgiveness not directly, 
Sacerdotes dimittunt ostendendo & manifestando; habent se ad modum demonstrantis non directè, sed dispositiuè,— ea adhibentes per quae D●us dimittit peccata & dat gratiam.  and from themselves, but as disposing thereunto; exhibiting those means by which God conferreth grace, and forgiveth sin. By the Word and Sacraments doth the Priest dispose and prepare sinners for repentance, thereby to make them capable of forgiveness, and doth actually apply unto such as are so disposed, absolution and forgiveness; first chafing and preparing the wax to receive the seal, and when their hearts are l●ke wax m●lted in the midst of their bowels, 
Psal. 22.14.  as saith the Psalmist; then as Officers they put a seal to the diploma of their pardon and absolution, in the name of Christ actually absolving them so far as their Ministerial power can extend; them I say qui non ponunt obicem, that hinder not by unbelief or impenitency: So the Minister in the first place disposeth to repentance, and then applieth pardon to them that repent; and as it appeared in David's case, upon whom the reproofs discharged by Nathan fell like claps of thunder; the King thereupon truly humbled to repentance, 
2 Sam. 12.13.  breaks forth into tears and confession, which Nathan apprehending, comforts him with the sweet news of pardon and absolution.  
And this is all we can safely afford unto the Priest, whose care must be not to exceed his instructions, and to take that which is his own, and to go his way. Thou wilt say, the words of his Commission give him further and more ample authority, wherein the Priest hath power not to apply merely, but to absolve; not to bear witness, but to bind; and so far, that Heaven shall not only ratify and confirm, but second and answer his definitive resolves; upon which surmise Hilary thus addresseth himself to Saint Peter; O blessed Porter of heaven, 
O Beat Coeli janitor, cu●us arbitrio claves aeterni aditûs traduntur, cujus terrestre judicium prae●udicata authoritas sit in coelo, ut quae in te●ris aut ligata sunt, aut soluta, statuti ejusdem conditionem obtineant in coelo. Hilar. Can. 16. in Matth.  to whose disposing the keys of that eternal entrance are delivered; whose judgement upon earth doth prejudicated that authority which is in heaven, that whatsoever is bound or loosed upon earth, the same statute should be of force in heaven also. And Chrosostome affirmeth, the Priest's throne to be founded in heaven, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tom 5. p. 152.  and he that averreth the same is the very king of heaven himself▪ saying, whatsoever ye shall bind on earth, etc. what can compare or be equal with this honour? heaven takes the principality, or beginning of judgement from earth. The Lord followeth his servant, and look what the servant judgeth below, the Lord confirmeth above. For the clearing of these evidences there are three points to be debated: 

1. If the Priest can be said to be an author or doer of absolution.  
2. How and when his sentence is ratified in heaven.  
3. And then how, and in what sense these Fathers can rightly affirm, (and which the words of Christ seem to import,) The Priest's censure on earth to have the precedency, and to take place of heaven; and to these the resolutions succinctly follow.    
1. To the first, we affirm that the Priest doth discharge his function, 
Priests absolve Operatiuè.  not only declaratively, as a Messenger, but operatively, as a causer, and procurer of absolution; but a Causer after his kind, because he laboureth in the work of the Ministry; such as take pains in planting and watering the Lords husbandry are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Cor. 3.9.  labourers together with God. And as the Apostle styles himself a Father to the Corinthians, 
1 Cor. 4.15.  and that he begat them in Christ Jesus through the Gospel, though in the adoption of sons the seed be immortal, and the quickener thereof the holy Spirit; 
1 Tim. 4.16.  and as Timothy by his doctrine is said to save himself, and them that hear him, whereas salvation is from the Lord; So are the Priests said to absolve, as instruments ordained by God to work faith and repentance for the procurement thereof: 
Revel. 16.1.  for as in the binding part of their Ministry they are like the Angels in the Apocalypse, which pour out the vials of the wrath of God upon earth, 
(a) 2 Cor. 10.6.  having vengeance ready against all disobedience, and a charge from God to deliver up unto Satan; yet are they not the Avengers, (for to God vengeance belongeth) but the inflicters thereof, (for unto the Priests the execution appertaineth.) And in the Levitical Law which concerneth the Leprosy, by so many of the Ancient made a type of the pollution of sin, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII Levit. 13.6. & vers. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. LXXII.  we read the Priest shall cleanse him, and the Priest shall pollute him, and the Priest polluting shall pollute him; where we translate, the Priest shall pronounce him clean, and the Priest shall pronounce him utterly unclean; for the Priest was not the author of that pollution, 
Haud dubium quin Sacerdos non quò contaminationis author sit, sed quò ostendat eum contaminatum, qui priùs mundus plurimis videbatur. Hieron. lib. 7. in Esay c. 23.  neither making him that had the Leprosy unclean, or him clean that was cleared thereof, but only declared him to be polluted, (saith Saint Hierom) who before seemed unto many to have been clean. Now because Ministerial and subordinate causes work in the power and strength of the superior and principal, the effect ofttimes is ascribed unto them who have the least finger in the business; and thus much to the first point.  
For the second, the Priest's sentence on earth is only at such times ratified in heaven, 
Non sequitur Deus Ecclesiae judicium, quae per surreptionem, & ignorantiam saepè judicat. Lomb. l. 4. dist. 18.  when it proceeds according to heavenly directions, God leaving such judgements in the Church, gained by surreption or ignorance, unto themselves. It being a received maxim, that as the Judge of all the world cannot do otherwise but right, no more can or will he approve of any censure but what is just and righteous; that of Saint Augustine being true in this case also, that thing cannot be unjust wherewith the just God is pleased. 
Injustum esse non potest, quod placuit justo. Aug. Qui scit illum, intelligere potest non ni si grande aliquod bonum à Nerone damnatum. Tertul. Apologet. c. 5.  And as the most ancient and learned of the Latin Fathers said of Nero, The man that hath any knowledge of him, cannot but understand that it was some great good that Nero condemned; So contrariwise, those to whom the justice and goodness of God is known, cannot be ignorant, but that the cause must of necessity be good and just which he approveth, and bad withal which he distasteth. Either suppose then the Priest's sentence on earth to proceed always according to equity, else not always to be ratified in heaven.  
In the third doubt there sticks a little difficulty, how binding and losing on earth can precede and go before that which is in heaven; for those Fathers cannot be ignorant whose Deputy the Priest is, and by virtue of whose commission he proceedeth; That God absolveth upon contrition of the heart, 
Non solùm piissimû dispensatione Leprosi antequam ad Sacerdotes venirent, in via mundati sunt, ut & ipsi mundatorem suum cognoscerent, & Sacerdotes nihil horum mundationi se contulisse sentirent; juxta verò spiritualem intelligentiam, Leprosi antequam ad Sacerdotes veniant mundantur, quia non Sacerdotes, sed Deus peccata dimittit. Haymo Dominic. 14. post Penrecost. pag. 401.  and where contrition is not, the Priest absolveth but in vain; That as the Lepers were cleansed in the way in going to show themselves unto the Priests, so sin is no sooner repent of, but instantly the sinner by God is pardoned; how can then this Ministerial absolution take place of that powerful one of God? 
Omnes concedunt quòd per contritionem veram & sufficientem peccatum remittitur sine Sacramento in actu. Gabriel. l. 4. dist. 14. Quaest. 2.  For answer whereunto these conditions must be premised; 

1. The sinner that stands in need of Priestly absolution, hath his conscience perplexed and not quieted.  
2. The sinner, before the Priest hath done his office, conceiveth hope only of pardon from God, but no full assurance. But  
3. upon the Priest's application of mercy from the word of God, he receiveth comfort, his conscience is quieted, and be rests assured of forgiveness.   And to these we must premise again for our better understanding, that many persons are members of Christ in election only, as Paul before his conversion. 

2. Many in election and preparation, as Saint Augustine a Catechumen, 
Membrum Christi, 3. 

1 praedestinatione.  
2 praeparatione.  
3 concorporatione.   Rich. de Clau. c. 20. Cord credens, & devotione fervens ad baptisma festinavit.  believing in his heart, and fervent in devotion, he made haste to be baptised.  
3. And many in election, preparation, and admission▪ as reconciled penitents by ablution and absolution.   This priority than is not in respect of God's election, or preparation for mercy, but in respect of the actual and complete admission of the Penitent into his grace, and his sensible remonstrance thereof; for as the Divine purpose to save a Penitent was from eternity, so to remit his sins also; but in respect of the sinners first feeling and apprehension of mercy, (God's goodness intended unto him by the Priest's Ministry, being reduced into the outward act) Forgiveness may be first resolved upon in heaven, but first felt and apprehended on earth: When we were enemies we were reconciled to God, 
Rom. 5.10.  saith the Apostle, who was himself a Persecutor, and yet reconciled to God, and by him whom he then persecuted, quoad veritatem, but he reaped not the fruit thereof, was not sensible of this reconciliation, quoad patefactionem, & salutarem ●jus communicationem; in respect of the manifestation, and saving communication thereof, till his Conversion. Now in regard a thing is said first to be, when it is first taken notice of, so a Penitent is then said to be first absolved, when the Priest maketh known the benefit, and the sinner groweth first sensible, and communicateth thereof; which because a sinner upon earth first apprehendeth, and God in his heavenly word alloweth of that apprehension, it remaineth that in this sense those say of the Fathers are to be allowed of; and thus much for the clearing of those doubts.  
The premises considered, the distinction is easily made betwixt the power of absolution which God exerciseth by himself, and by his servant; for from God is the Primitive and original power, the Apostles power is merely derived; that in God Sovereign, this in the Apostles dependent; 
Ministri peccata remittunt non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in him only absolute, in them delegate; in him imperial, in them Ministerial. Nor do the Bishops and Clergy forgive sins by any absolute power of their own, (for so only Christ their Master forgiveth) but ministerially, as the servants of Christ, and Stewards, to whose fidelity their Lord and Master hath committed his keys; and that is, 
Pract. of Piety, pag. 758.  when they do declare and pronounce, either privately, or publicly by the word of God, what bindeth, what looseth; and the mercies of God to penitent sinners, and his judgements to impenitent and obstinate persons. They then do remit sins, because Christ by their Ministry remitteth sins, as Chr●st by his Disciples loosed Lazarus. 
John 11.44.  And the Ancients have made the raising and losing of Lazarus, and the cleansing and admitting of the Lepers into the Camp, a Type of the power residing in God, and of the authority he hath given unto man. And as Christ by his power made Lazarus alive, and the Apostles only losing his bonds, set him free; so it is the grace of God which revives and justifies a sinner. The Priests publishing his liberty, whom the son of man hath made free. In like manner the cleansing of the Lepers was Gods doing; the Priest serving only to discern what God hath already done, and to pronounce the same. Richardus herein saith well, though not always well; 
Distinguamus diligenter quid Dominus faciat per semetipsum, & quid faciat per Ministrum suum: per semetipsum resuscitat mortuum, per Ministros solvit ligatum; per semetipsum mundat Leprosum, ministerio Sacerdotis reducit ejectum: Mortuum resuscitare, jaeprosum mundar, ad idem videtur respi●ere, nam utrobique solvitur obligatio culpae; sed & vinctum solvere, vel rejectum educere, ad id●m nihilominus videtur respicere, quoniam utrobique sequitur obligatio poenae. Leprosus mundatur, quando perversus quisque pravitatis suae sordibus divinitùs exuitur. Mortuus resuscitatur, quando peccato captivatus ad benè vivendum divinitùs animatur. Post emundationem leprae (Sacerdotali ossicio interveniente) ejectus priùs in sua reducitur,— institis involutus, & à Domini Ministris abire, & ad sua redire permittitur, quando per absolutionem, & consilium Sacerdotis ad vitae novitatem reformatur. Rich. de Clavibus cap. 18.  We are diligently to distinguish what God doth by himself, and what he doth by his Minister; by himself he raised the dead, by his Ministers he loosed him that was bound; by himself he cleansed the Leper, by the Ministry of the Priests he restored him that was cast out; To raise the dead and to cleanse the Leper, have respect unto one and the same thing, for in them both the obligation of sin is loosed; so also to lose him that was bound, and to restore him that was cast forth, seem to be the same; for in both there followeth an obligation of punishment. The Leper is cleansed, when a sinner is by God stripped forth of the filth of sin. The dead is raised, when he that was in bondage unto sin, is quickened by God to lead a good life. After the cleansing of the Leprosy (the Priest's office intervening) he that was formerly cast forth, is restored; and he that was bound with grave-clothes, and loosed by the Lords Ministers, is permitted to departed, and return unto his own; when through the absolution, and counsel of the Priest, he is reform unto newness of life. Thus much Richardus: where we plainly see that absolution in the hands of a Priest is but an infranchising, not a reviving of a dead sinner; a reconciling, and not a cleansing of a leprous Penitent.  
The third way of absolution is, which a Penitent in some select cases, 
3. Spiritually.  by the testimony of the Holy Ghost, pronounceth it upon himself; for remission of sins is the proper work of God's Spirit; therefore Christ endowed his Disciples first with the Holy Ghost, and then with the power of remission and retention. Hereupon saith Ambrose, He that cannot absolve from sin, 
Qui solvere non potest peccatum, non habet Spi●itum Sanctum: munus Spiritûs Sancti est ossicium Sacerdotis, jus aut●m Spiritûs Sancti in solvendis ligandisque criminibus est. Ambros. l. 1. de Poen. c. 4.  hath not the Holy Ghost; the charge of the Holy Ghost is the Priest's office, and the right of the Holy Ghost is in binding and losing offences. Wherein observe that Father's distinction inter Spiritus Sancti munus, & jus: Absolution from the Priest to a penitent is munus Spiri●ûs Sancti, the charge and office of the Holy Ghost; whereas the absolution from a penitent to himself is jus Spiritûs Sancti, that right whereby the Holy Ghost testifieth▪ unto his conscience that his sins are forgiven. Origen after his manner feeding upon an Allegory, understandeth by the gates of hell, sins, 
Portae inferorum nominari possunt juxta species peccatorum,— Zion autem portae intelliguntur contrariae portis mortis; ut mortis quidem porta sit intemperantia, porta verò Sion temperantia.— arbitror quòd pro unaquaque virtute cognitionis, aliqua sapientiae mysteria respondentia generi vi●tutis aperiu●tur ei qui secundum virtutem vixerit. Se●vatore dante i●s qui superari non possunt à portis inferorum, totidem claves quot sunt virtutes. Origen.  and maketh every several vice a several gate, and the gates of the daughter of Zion he makes the contrary virtues; as intemperance is a gate of hell, temperance of Zion, etc. and by the keys he will have meant the pious practices of each virtue: So by the keys of Righteousness and temperance are opened the gates of Righteousness and temperance: Our Saviour conferring (saith he) upon such against whom the gates of hell prevail not, so many keys as there are virtues. According to this Father, a man by sinning shuts heaven gate, and sets hell gate open for his soul; and contrariwise by repenting, and practising such virtues as are opposite to his former vices, he shuts the gates of hell, and sets open for him those of heaven. To the same purpose saith Saint chrysostom, (if that Homily be his, whereof his learned publisher doubteth;) He hath given unto thee the power of binding and losing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. hom. super Quaecunque etc. tem. 7. pag. 268.  thou hast bound thyself with the chain of the love of wealth, lose thyself by an injunction of the love of poverty; thou hast bound thyself with the furious desires of pleasures, lose thyself with temperance; thou hast bound thyself with the misbelief of Eunomius, lose thyself with the religious embracing of the right faith. Thus God hath erected a Tribunal in the heart of man, his Conscience arraigneth him upon God's law, as a Transgressor, and guilty of the breach thereof; but upon his confession, and detestation of the fact, 
Justificatio in S. Scriptura actionem quandam forensem notat, qualis est absolutio, aut absolutionis pronuntiatio. D. Twiss. de Permis. lib. 2. part. 2. p. 434.  the holy Spirit recreates and comforts him with the sweet voice, and promises of the Gospel, that his sins for Christ's sa●e are forgiven; kindling in his heart faith, whereby he is justified, and at peace with God: For what else is the justification of a sinner, but a pronouncing of his absolution? and this I call the inward and Spiritual Absolution.  
And this is all, our Church guided with God's word, and invested with this power, teacheth concerning absolution; the Rhemists confessing the use thereof in our Church, 
Rhemist. Annotat. in Joan. 20. vers. 23.  That the English Protestants in their order of visiting the sick, their Ministers acknowledge and challenge the same, using a formal absolution according to the Church's order, after the special confession of the party; and for which it was even her happiness to have been accused by Schismatics, being justified by the then gracious and learned Defender of her faith; for when Archbishop Whitgift read unto King James the Confession in the beginning of the Communion-book, and the absolution following it, His Highness perused them both in the book itself, liking and approving them. 
Conference at Hampton-Court, pag. 12, 13. edit. 1625.  And when the Bishop of London acquainted his Majesty with a more particular and personal form of absolution, prescribed to be used in the order for the visitation of the sick, the said particular absolution being read, his Majesty exceedingly well approved it, adding that it was Apostolical, and a very good Ordinance, in that it was given in the name of Christ to one that desired it upon the clearing of his conscience. And herein the English Church is associated by her sister Churches of the Reformation. The Augustan Confession; The Church ought to impart absolution unto such as have recourse unto repentance; 
Ecclesia redeuntibus ad poenitentiam impertire absolutionem debeat. Harm. Confess. S. 8. & quòd absolutio privata in Ecclesiis retinenda sit. Ib. art. 12.  and that private absolution is to be retained in the Churches. 
Absolutionem ex potestate Clavium & remissione peccatorum per Ministerium Evangelii à Christo institutum singuli expetere possint, & à Deo suo consequi se sciant; & quando haec à Ministris eis praestantur, accipere ab his tanquam rem à Deo ad commodandum ipsis, & salutariter inserviendum institutam, cum siducia debeant, & remissione peccatorum sine dubitatione frui, secundum verbum Domini, Cui peccata remiseris, remittuntur. Harmon. Confess. c. 5.  The Church of Bohemia; All persons may specially crave absolution from the power of the keys, through the Ministry of the Gospel instituted by Christ, and may know for certain, that they obtain the same from their God. And when it is performed by the Minister unto them, they ought to receive it at their hands with confidence, as a thing instituted by God, and serving for their profit and salvation; thereby enjoying beyond all question forgiveness of sin, according to the word of the Lord, whose sins thou forgivest, they are forgiven. And the Saxon Church; We affirm the rite of private absolution to be retained in the Church, 
Affirmamus ritum privatae absolutionis in Ecclesia retinendum esse, & constanter retinemus propter multas graves causas; de hac fide & commonefacere nos absolutio debet, & eam confirma●e, sicut confirmabatur David, audita absolutione, Dominus abstulit peccatum tuum: ità tu scias voc●m Evangelii tibi quoque annunciare remissionem, quae in absolutione tibi nominatim proponitur; non fingas nihil ad te pertinere Evangelium, sed scias ideò editum esse, ut hoc modo salventur homines side amplectentes Evangelium; & mandatum Dei aeternum & immotumm esse, ut ei credas. Art. 16.  and we for many weighty causes constantly retain the same. Of this belief absolution ought to admonish us, and to confirm the same; as David was upon the hearing of his absolution, The Lord hath taken away thy sin: so mayest thou perceive the voice of the Gospel to declare unto thee also forgiveness, which by name is proposed unto thee in absolution; Thou mayest not feign the Gospel to appertain nothing unto thee; but know that it is therefore set forth, that by this meant, men by faith embracing the Gospel, may be saved; and God's commandment abiding for ever, and never to be removed, that thou mayest believe the same. So the Transmarine Churches herein lend us the right hand of fellowship.  
And thus much for the power of losing; 
Binding.  th● other part of their office and power is in binding, For the Lord (saith Ambrose) hath given the like power in binding, as in losing, 
Dominus par jus & solvendi voluit esse & ligandi, qui utrumque pari conditione permisit; ergo qui solvendi jus non habet, nec ligandi habet. Ambr. l. 1. de poen. c. 3.  and hath granted the same upon the like condi●ion; therefore he that hath not the power of absolution, hath not the power of ligation. Thereby the Father refuting the Novatians, (Heretics of his time, and of whom we shall hear some news anon) that arrogated unto themselves the power of binding, but not of losing; and affirmed the Church to have power to cast out a sinner, but not to call in a Penitent; 
Ligandi facultas, & mandatum Evangelii Ministris datur; quanqu●m notandum est hoc Evangelio esse accidentale, & quasi praeter naturam. Calvin. harm. in Matth. 16.  whereas both these properties are belonging to one key. The Church is armed with this power, though loath to strike, and never but in the case of necessity, the in●quity of men forcing her to use this weapon; it being not so natural to the Gospel, but accidental only, to lock up sinners in their offences. And having in a readiness to revenge all disobedience, (saith the Apostle) when your obedience is fulfilled, 
2 Cor. 10.6.  q d. Revenged of the false Apostles we could be, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. in 2 Cor. 10 p 400.  and would, but for that you which are obedient, are mingled with them, we forbear, lest some strokes might fall upon you also. Where note, that this key is turned upon the disobedient only, and often respited for their sake who are obedient. This power of binding being rather privative than positive; for the guilt of sin binds the sinner over unto punishment, and the Priest is said to bind, when be finds no cause to lose those bonds. Insomuch that whether you respect the private exercise of these keys upon private notice of a sinner's state, or the public practic thereof in the Censures of the Church, the Ministerial power of binding is declarative only, or applying Gods threats generally expressed in his Law, upon refractory transgressors. So upon the point the Priest is said to bind, when he looseth not; and as induration of the heart, blinding of the eyes, stopping of the ears, etc. are not to be understood of God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc. Orat. fid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 127. Graecè.  as effecting and working the same, but permitting, and dispensing therewith only. It being the usual guise of the Scripture to call the permission of God his effect and operation. So the Priest is said to bind when he permitteth only (and that upon just cause) the sinner to remain in the same pickle he found him. And as Hen●y the VIII. King of England, is reckoned of for the Founder of Christs-Church in Oxford, because he let it stand; In that sense do Priests bind, leaving obstinate sinners standing upon the same terms they formerly did, in a fearful expectation of Judgement, except Repentance come betwixt; that we need not make any longer stay upon this subject. The handling of this part, viz. the power of the keys in binding and losing so at large, shall excuse the brevity of that which followeth to be considered in the other parts and members of this promise.   

SECT. II.  
The Contents.  
Peter seized of the keys to the use of the Church. Power of absolution conferred, and confined unto Priests. Laics using the same not in case of office, but necessity, and where they are the parties grieved. Bonds of the soul, and sin only, loosed by this key The accomplishment, and actual donation of this power. God remitteth by the Church's act. The form of Priestly ordination. Heresy of the Novatians denying in the Church power to reconcile Penitents. Seed and bellows thereof austerity of those times. Absolution in the Priest not absolutely efficacious, but as relating to conditions in the Penitent: the Priest not secured from failing in the act of absolution. The erring key. Priestly absolution declarative, and demonstrative, and in a moral sense energetical. Judgements forinsecal are applied declarations of the Law to the fact. Absolution a Ministerial act, but powerful and judicial, but not Sovereign nor despotical. The spirit of judgement to discern, and determine, how necessary for Priests in the act of absolution. Father's making Priests Judges of the Conscience. The exercise of the keys, 1. In the word of reconciliation; 2. In prayer; ancient forms of absolution expressed in a deprecative manner, not indicative; 3. In the Sacraments; 4. In interdictions, and relaxations of public Censures. Keys abused. at Rome, Dangerous to Sovereign Majesties, and Republics. The superciliousness of Roman Priests in Usurping upon Divine right, subjecting the power of forgiveness in God to their arbitrements. Their preposterous way in absolving first, and afterwards in enjoining Penance. The feigned virtue of absolution Ex opere operato, destructive of piety, and penitency. Conditions requisite in the Penitent to be relieved by the keys, and lawful use of absolution.  

3. Persons. Tibi dabo.  IN the next place it comes to be considered who the persons are to whom this Commission is directed; the trusties to whose charge this power is deposited: Some throw it open too far, extending it to all Christians; which if so, what need of special offices and functions in the Church? He gave (saith the Apostle) some Apostles, 
Ephes. 4.11.  some Prophets, and some Evangelists, and some Pastors and Teachers. Now if all are Pastors, and all Teachers, than not some; and if some are Apostles, and some Prophets, than not all. Others shrink it up, and confine it unto Peter; or if to his Successors, such as they appoint, entailing it upon those that sit in the Chair at Rome. But if none but that Chair be Apostolical, 
Hoc modo Ecclesiae Apostolicae census suos deferunt; sicut Smyrnaeorum ecclesia babens Polycarpum à Joanne conlocatum refert; sicut Romanorum Clementem à Petro ordinatum edit. Tert. advers. haeres. prescript. cap. 32.  Tertullian was mistaken in affirming the Chair of Polycarpus at Smyrna to be Apostolical, and instituted by John, 
Christus Apostolis omnibus post resurrectionem suam parem potestatem tribuit. Cypr. de unit. eccles. Universam significabat ecclesiam. Aug. tr. 124. in Joan. Ecclesia quae fundatur in Christo, claves ab eo regni coelorum accepit in Petro, i. e. potestatem ligandi solvendique peccata. Id.  as well as the choir of Clemens at Rome ordained by Peter; and Cyprian in writing, how Christ after his Resurrection bestowed the power upon all the Apostles; and Saint Augustine, that Peter at that time represented the whole Church; and again, the Church founded upon Christ received the keys of the kingdom of heaven, that is, the power of binding and losing by Peter. And Theophylact, All they have the power of remitting, and binding that have obtained the sacred function of a Bishop, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. in Matth. 16. p. 94. Paris. 1635.  as well as Peter; for albeit, it was said unto Peter only, I will give to thee, yet the keys were given to all the Apostles. It is the Inheritance of the Church to whose use Peter was seized of these keys, and the power executed by all that succeed in the function of Priesthood; nor can Peter boast herein to have been anointed with any oil above his fellows. But withal as this oil descended from Aaron's beard to the skirts of his garment, so it condescendeth no further; for omni, & soli sacerdoti, to all the Priests, and to them only, is this authority conferred, and confined. To this purpose the Oracle of our Divines, Bishop Andrews resolveth, 
Serm. of Absolution.  the Apostles to be three ways considerable; 

1. as Christians in general, so it was said unto them, Vigilate, watch;  
2. or else as Preachers, Ministers, Priests, so it was said, Ite, praedicate, hoc facite, Go, and preach, and Do this, 
Mark 13. ul●  etc.  
3. or lastly as Apostles, and so personally, They were to be witnesses of his miracles, and Resurrection.   Now the power of absolution was not peculiar to them as Apostles, nor common as Christians, but committed to them as Preachers, Ministers, Priests, and consequently to those that in that function and office do succeed them; yet not so committed unto them, as if God could not work without them, for Gratia Dei non alligatur mediis, the grace of God is not bound but free; can work without means of Word, or Sacrament, or Ministers either, but ordinarily this is an Ecclesiastical act, or course by him established, the Ministry of reconciliation to Ecclesiastical persons. And if God at any time vouchsafeth by Laymen that are not such, they are Ministri necessitatis, non officii, in case of necessity Ministers, but by office not so. Hitherto are Mentis aureae verba bracteata, the grave resolves of that learned Prelate; at the feet of this Gamaliel we sit, and take these Dictates, 

1. The Apostles received power to absolve as Priests and Ministers of the Gospel, and so those that succeed them in that calling.  
2. That God can, and doth remit sins by himself immediately, without any subordinate means at all.  
3. That this power conferred upon Ministers is an ordinary, and Ecclesiastical act.  
4. And that Lay men taking unto themselves this power are Ministers in case of necessity only, and not usual, nor called to that office.   Hereupon saith Ambrose, This right is only permitted unto the Priests, 
Jus hoc solis permissum est Sacerdotibus, rectè igitur ecclesia vendicat, quae veros Sacerdotes habet. Ambr. de Poen. l. 1. c. 3.  therefore the Church may truly pretend thereunto, that hath true Priests. The Church than includeth Priests, and Priests absolution. The poor Christians in the Vandalick persecution were sensible hereof, for when the Orthodox Clergis were exiled by the Arrians, the People casting themselves at their feet, 
Victor Uticens. lib. 2.  cried out, To whom will you leave us wretches, while you go forward to your Crown? Who shall christian these sucklings in the font of the everlasting water? Who shall impart unto us the benefit of penance by reconciling, and indulgence, absolving us from the bands of our sins? The Laity could not be in such distress, if the grace of absolution had not been inherent in the person of the Priests, and ready to go into banishment with them. Furthermore, the words of absolution cannot have the same power from the lips of a Lay-brother, as from them whom God hath made able Ministers of the New Testament, 
2 Cor. 3.6.  not of the letter but of the Spirit; nor can it be imagined that Laymen (though otherwise of great knowledge and piety) should do it with such efficacy, and assurance to perplexed Consciences, as they that are Gods stowards, and Ambassadors, and are called to that purpose. For as God hath given the Pastor a calling to baptise thee to repentance for the remission of sins, so hath he likewise given him a calling 
(a) 1 Cor 5.4.  and power, 
(b) 2 Cor. 10.1.  and authority upon repentance to absolve thee from thy sins.— And as no water could wash away Naaman's Leprosy but the waters of Jordan, (though other Rivers were as clear) because the promise was annexed unto the waters of Jordan; so though another man pronounce the same words, yet have they not the same efficacy and power to work upon the Conscience, as when they are pronounced from the mouth of Christ's Minister, because that the promise is annexed unto the word of God in their mouths; So that what Christ decreeth in heaven in foro judicii, the same he declareth on earth by his reconciling Ministers in foro Poenitentiae. And to the same purpose Beza thus; If thou turn over all the Scriptures thou shalt no no where find the words of binding, 
Si universam Scripturam evolvas, nunquam invenies verba ligandi, & solvendi aliis quàm publico Ministerio sungentibus, & quidem metaphoricè Divinae viz. & Spiritualis potestatis respectu tribui: sunt enim judicialia haec verba; jus autem istud tum ad universalem praedicationem in totius gregis coetu, tum ad singulas oves, prout requirit necessitas, ac etiam particulares Presbyterii censuras spectat. Beza de Excom. contr. Erast. p. 60.  and losing given unto any, but such as undergo the function of the public Ministry, and truly that metaphorically in respect of the Divine and Spiritual power; for they are judicial words; and that law, or power belongeth as well unto general preaching had in the solemn assembly, or as applied to any of the flock in particular, according to the present necessity, or as it respecteth the public censures of the Presbytery. This may serve as a sponge to wipe away that aspersion of Bellarmine, cast upon us, to grant that a Lay man, or woman, 
Non minus absolvere potest Laicus, immò etiam femina, aut puer, aut infidelis quispiam, aut Diabolus, vel etiam Psittacus (si doceatur ea verba) quàm Sacerdos, id concedunt adversarii. Bell. l. 3. de Poen. c. 2. Sect. Quarto.  or boy, or infidel, or Parrot (if taught the words of absolution) may absolve, as well as the Priest. It being appropriated to that holy order in our judgement, and practice no less than with them at Rome. This is all we say, that in case a Lay-brother be offended, and he upon brotherly reconciliation remit the offence, the same also shall be remitted in heaven; but in case where God is wronged it concerns the Priest's office, to pronounce the absolution, and Theophylact hath said the same; Not only whatsoever Priests do lose are loosed in heaven, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. in Mat. 18. p. 106, 107.  but whatsoever we also that are wronged either bind or lose, the same shall be either bound or loosed in heaven. And for which, the Divines of Colen assembled at the Council of Treat, thought him injured by those Fathers, 
Addunt Colonienses, Theophylacti interpretationem Can. 10. damnatam, de qua Protestantes triumphaturi sunt. Concil. Trid. hist. lat. pag. 283.  as condemned in the X Canon there; and that the Protestants would triumph in the censure of such a Father. And in the same sense Beza subjoineth; Although when one private man shall truly from God's word, 
Etsi quoties Privatus privatum ritè & ex Dei verbo, & Christianâ charitate vel arguit, vel solatur, neque hoc recipere alter dedignatur, ratum est hoc etiam in coelis, secundum Theophylact. & Aug. tamen verbis ligandi, & solvendi, sacram & solennem actionem semper significari affirmo. Beza. contr. Erast. pag. 61.  and out of love rebuke another, and he take it not amiss, the same is ratified in heaven according to Theophylact, and Austin; yet I affirm in the words of binding and losing, a sacred and solemn action ever to be signified. And thus much we teach, and thus much for the Lords Commissioners.  
By this which hath been said, 
4. Object of the keys.  the fourth and last circumstance is transparent; that by whatsoever is meant, what sins soever. Peter received the keys from Christ, 
Claves à Christo Regni coelorum accepit, i. e. potestatem solvendi ligandique peccata. Aug.  that is, the power of binding, and losing sins, saith Saint Augustine. Understand by the keys such as bind and lose, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. Expos. in Matth. 18.  that is to say, either the pardons, or punishments of sins, saith Theophylact. For in the performance of this promise, wherein Christ made good his word, 
John 20.23.  after his Resurrection; whatsoever here, is whose sins soever there; 
2 Cor. 10.4.  and hereupon the Apostle saith, The weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds. And bonds of that virtue as can setter the soul, and a power so efficacious as to release them of spiritual bonds. Earthly Princes (saith chrysostom) have power to bind but the bodies only, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. tom. 6. pag. 16.  but this bond (which the Priests have) reacheth to the soul itself, and extendeth unto heaven. Then that clause [whatsoever] is to be taken not in the full latitude thereof, but with a fitting limitation, 
Quodcunque non in tota sua amplitudine, seu cum distributione completa; sed cum quadam limita●ione, seu cum distributione accommoda, (ut dicunt Logici) usurpandum est; nam non de quocunque ligamine, sed de certa tantùm, ac determinata Christum Dominum locutum esse, nemo ambigere potest; de vinculo Anathematis Glossa, Ligamen Spirituale, & superioris ordinis Suarez, & vinculo peccatorum non è vinculo debitorum. Joan. Paris. Apol. pro Jure Princip. p. 178.  and distribution, for no man doubteth but that Christ our Lord spoke not of a binding at large, but of a certain determinate kind thereof; of the bond of Anathema, as the Gloss willeth, or a Spiritual tye, and of a superior order, as Suarez holdeth, from the bond of sins, and not from the bond of debt, as Johannes Parisiensis teacheth. Sin then, or the cords thereof are the object whereabout the power and ministry of the keys is exercised. And thus hast thou (Gentle Reader) the promise opened, and the Contents of this Commission.  
I pass to the performance thereof, 
The Redhibition of the promised keys.  for without that all promises are but like Ixion's cloud, flattering our hopes for a season, but at last sending us empty away. Our God is faithful that hath promised, and will never cheat our expectation. The promise than was accomplished, when Christ said, 
John 10.23.  Receive the Holy Ghost, whose sins soever ye remit, they are remitted unto them; and whose sins ye retain, they are retained: Wherein is a collation of the former power shadowed under the Metaphor of the keys, and of binding, and losing; which being already sufficiently discussed, little remaineth to be spoken, save the weighing of the words, and the method how they are set, and placed. And so they are not only a concession of authority in remitting, and retaining sins to certain persons, but a ratihabition, and confirmation of whatsoever they shall do in the lawful use thereof. The Persons therein mentioned are three, 
1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

1. the person of the sinner or penitent, in Quorum, whose sins soever;  
2. of God in remittuntur, they are forgiven; 
2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but by whom? God, who in his own right pardons sins;  
3. of the Priest in remiseritis, ye, my Apostles and Ministers: 
3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  there are then three expressed, and where three are expressed, three are required;   we cannot rend off one part of the sentence: If you leave out the sinner there is no work for remission; and if God, remission hath no force; and if the Priest, no ordinary application. It is Gods will and ordinance to proceed by the Church's act, and to associate his Ministers, and to make them workers together with him; they cannot be more excluded forth of this than any part of their function; and to exclude them, is after a sort to wring the keys out of their hands, to whom Christ hath given them; and to account of their Ministry in what sins soever they shall remit, and of their solemn sending and inspiring, 
John 20.21.  as if it were an idle, and fruitless ceremony. And so the Persons are distinct. Now the Confirmation of the Priest's power is wonderfully expressed also, if we respect first the order, the Priests remiseritis standeth first, and Gods remittuntur second; whom the Minister forgives is seconded with Divine remission; and it was Chrysostom's observation, (as I have formerly showed, and explicated the sober sense thereof) how forgiveness beginneth upon earth, and that heaven followeth after; so that whereas in prayer, and other parts of Religion, it is sicut in coelo, sic & in terra, as in heaven so in earth; Heaven being made a precedent for earthly imitation; here it is sicut in terra, sic & in coelo, as on earth, so in heaven; as if earth were a fit Pattern for Heaven to follow; which how that Father hath amplified, as if heaven should derive from earth authority of judging, and God come after his servant, giving him leave to judge first, and himself after; and how the same may not be understood, as if God did conform himself and censures to the Priests, but confirm rather their just proceed, hath been by me formerly mentioned, and not now to be rehearsed. I come to the next circumstance which is the time, remittuntur, they are, not shall be remitted; no delay, instantly, upon the conception of these words; as Na●han to David, not transferet, but transtulit, the Lord hath taken away thy sin. Thirdly, the manner, in setting down the words so; as if Christ were contented it should be accounted their act, and the Apostles the Agents, himself but the Patiented suffering it to be done: For the Apostles part is delivered in the active, remiseritis, ye shall remit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imperium obtineo, potior, superior sum, vinco, mordicus retineo. H. Stephan.  his own in the passive, remittuntur, they are forgiven; and so for the retentive part, retinetis, whose sins ye retain, (the Greek signifying to retain with power and force) they are retained. Fourthly, the certainty in the Identity of the word, not changing the same; for it is not whose sins ye wish, pray for, or declare to be remitted, but whose sins ye remit, using no other word in the Apostles office, than he useth in his own right. It is well observed by Richardus, against such as diminish this authority in the hands of the Ministers, as if God used them but as Heralds, and Criers, to declare his pleasure only. 
Dicunt Apostolicos viros peccata remittendi, vel retinendi potestatem non habere, cum Dominus hoc dicat; dicunt eos tantummodo habere potestatem utrumque ostendendi, cum Dominus hoc non dicat, Quorum remiseritis (inquit) peccata, non quorum remissa ostenderitis, remittuntur eyes. Rich. de Clavibus, cap. 1●.  Such men say; the Apostolical men have not power to remit, and retain sins, whereas the Lord saith they have; and say withal they have only power to show forth the same, whereas the Lord saith not so; Whose sins soever ye remit, (saith he) not whose sins ye show, or declare to be remitted, are remitted unto them. The words then of our Commission we retain precisely, not challenging more than the Lord hath given us, which were presumption, nor abridging his bounty, which were in us either supineness, or ingratitude. And these words solemnly pronounced by the Bishop, are still used, and so ever have been; are still accounted, and so ever have been, the very form, and soul of Priestly order, and institution; thereby those Reverend persons exercise that branch of their supereminent power, in conferring the holy orders of Priesthood, in begetting Fathers, not Children; Masters, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan, har. 75. pag. 908.  not Scholars in the Church, as Epiphanius rightly; and this is the word that spiritual seed, whereby that Paternity is conceived, and brought forth. And is it not a wonder that any son of this Mother, any member of this Church, should envy this power, or slight this gift, seeing the Ministers receive not this benefit to their own use; put not this Candle under a bushel; lock not up this treasure within their own coffers: But like the good Scribe bring forth new, and old, as occasion serveth; and like the faithful Apostle, That which they received of the Lord deliver they unto you: Who then is Paul? or who is Apollo? 
1 Cor. 3.5. Ve●se 9  but Ministers by whom ye believed. You the people are God's husbandry, we the Clergy are labourers together with God. And are you troubled at the seed we sow, or the implements of husbandry we use, to make you a fruitful field? ye are the Lords building, and we his Builders; think you much of our skill, and endeavours that you may be edified? Therefore whether Paul, 
Verse 22.  or Apollo's, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, all ye are Christ's, and Christ is Gods. The greater the trust reposed in us is, the greater is your hope, and our account. The Charge is ours, but the commodity is yours, for whose good we are enfeoffed with this power; then for any man to slight or disparage the gift, will argue either a disesteem of the thing itself, or despair to reap any benefit from it; rather give God the glory, that hath given such power unto men, and remember for whose sakes it was given. I shall make up this part with the saying of Theophylact; Behold with me the dignity of Priests, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. in Joan. 20. pag. 137.  how Godlike it is, for to God it belongeth to forgive sins; they are then to be honoured as from G●d. Let them be otherwise worthless, what then? They are Ministers of Divine graces: Grace worketh by them, as it spoke by the mouth of Balaams' ass, for our unworthiness doth not frustrate or hinder grace: seeing then grace comes by Priests, in that respect let them be honoured.  
By this that hath been said, 
Novatian Heresy.  it appeareth how much the Church was wronged by Novatus, a Bishop in afric, and Novatian a Priest of Rome; for those two laid their heads together in the conception of that desperate heresy: Spoiling her of this Ministerial power in reconciling Penitents lapsed after baptism into notorious offences, though their repentance were never so sound, or sound demonstrated. An opinion begotten upon the severity of those Primitive times, wherein the Fathers of the Church, however they might believe that the Church had warrant to receive such sinners, yet they abstained from the use thereof, 
Non quòd lapsos ad communionem & Ecclesiasticam pacem admittendos negarent— sed quod nullam ad eos reconciliandos, condonandáque delicta, jus in Ecclesia esse perfidiosè & crudeliter asseverarent, & quod Clavium potestatem Sacerdotibus detraherent. D. Petau. Animadvers. in Epiphan. haer. 59 p. 226, 227.  leaving them to their grief, and God's mercy; nor were those Heretics proscribed by the Church (as Petavius informeth us) for denying lapsed sinners to be admitted to the communion again; but for cruelly and despitefully maintaining, that the Church had no right nor authority to reconcile them, 
Aiunt Novatiani se Domino deferre reverentiam, cui soli remittendorum criminum potestatem reservent; immo nulli majorem injuriam faciunt, quàm qui ejus volunt mandata rescindere; nam cùm ipse in Evangelio suo dixerit Dominus Jesus, Accipite, etc. Quis est erg● qui magis honorat? utrum qui mandatis obtemperat, an qui resistit? Ecclesia in utroque servat obedientiam, ut peccatum & alliget & relaxet; haeresis in altero immitis, in altero inobediens, vult ligare quod non resolvat, non vult solvere quod ligavit. Ambr. l. 1. de Poen. c. 2.  and to pardon their offences; and upon the point wrested from her Priests the power of the keys. The Novatians (saith Ambrose) tell us, how they ascribe this reverence to God, as to reserve unto him only the power of pardoning offences, whereas in truth none do him greater wrong than those that go about to repeal his commandments; seeing the Lord Jesus himself in the Gospel hath said, Receive the Holy Ghost; whose sins soever ye remit, etc. who is it therefore that honoureth him most? whether the man that obeyeth, or he that opposeth his commandments? the Church in both preserves her obedience, as well in binding as in losing sin. But this heresy in that is cruel, in this disobedient, and will bind that it may not lose, and will not lose what it hath bound. And in this way the Latin Fathers set down this heresy, but the Greek (I know not how truly) charge them further, as affirming them to cut off such sinners not only from the society of the Church without hope of reconcilement, but from salvation without hope of mercy; that those who denied Christ could not obtain mercy; So Theophylact. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodoret.  And Epiphanius; Novatus br●ached this heresy, saying, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epiphan. adv. haer. l. 2. tom. 1. haer. 59  there was no salvation but one repentance, and he that fell after Baptism could never after be able to obtain mercy. But whether they called the mercy of God into question, as they did the reconciliation of the Church, may be doubted; and it may well be, whether Tertullian came home to them in this opinion or no, in whom we read, 
Christianos cum his non misceri, eos neque congregare, neque participare cum Christianis. Tertul. contr. Nat. l. 1. c. 5.  That Christians should not be mingled with such grievous sinners who were to have neither right nor fellowship with Christians; following the sharp discipline of the times; wherein such lapsed sinners were made over unto God, so, 
Tertulliani temporum disciplina ità firmè observavit, Ut two Deo committerentur, i. c. ut post longam quamlibet diuque tractam poenitentiam, pacem ab Ecclesia impetrare non possint, neque eorum ratio haberetur, verùm in perpetuum Ecclesiâ & absolutione vel in morie privarentur. Gottofredi Notae ad Tert. Contr. Nationes.  as after a long and tedious repentance, they could not be admitted to be at peace with the Church, without any respect unto th●m at all, but were for ever, and at their death also, excluded from the Church, and absolution, saith that learned Civilian, who hath of late enriched the Church with another piece of Tertullian, and pieced the same with his learned Notes. Cyprian being censured for the breach of this discipline, and dispensing, and admitting of such who had fallen in persecution, 
Ut his qui libellis conscientiam suam maculaverint, vel nefanda sacrificia commiserint, laxandam pacem putaverim. Cyprian. Epist. ad Anton.  and through frailty had incensed unto Idols, made his apology for his practice herein. The Church in his days, and the days following, not only claimed the power, but acted, and used the same towards Penitent sinners of all sorts, reaching the hand of absolution to such as devoutly craved the same. For God maketh no distinction (saith Ambrose) who hath promised his mercy unto all, 
Deus distinctionem non facit, qui misericordiam suam promisit omnibus, & relaxandi licentiam Sacerdotibus suis sine ulla exceptione concessit; sed qui culpam exaggeraverit, exaggeret etiam & poenitentiam, majora enim crimina majoribus abluuntur fletibus. Ambr. l. 1. de Poen. c. 5.  and hath granted to his Priest's licence to absolve, without any exception; but he that hath aggravated in offending, let him increase his sorrow; for greater sins are to be washed with larger tears; whereby we are given to understand, that sins in themselves unlike are alike in pardon; and if a Penitent distinguish of them in tears, God will put no difference in pardoning. 
2 Cor. 2.10.  The incestuous Corinthian smitten with the Church's censure, is upon his sincere repentance restored to his state again; and that speech of the Apostle warranting his restitution, is urged by this Father against these Heretics; To whom ye forgive any thing, I forgive also; for if I forgave any thing, 
Cur igitur Paulum legunt Novatiani, si eum tam impi è arbitrantur errasse, ut jus sibi vendicaret Domini sui? sed vendicavit acceptum, non usurpavit in debitum. Ambr. l. 1. de Poen. c. 6.  to whom I forgave it for your sakes, I forgave it in the person of Christ: Why do (saith he) the Novations than read Saint Paul, if they imagine he erred so impiously, as to usurp upon his Lords right? but he challenged what he received, and encroached not upon what belonged not unto him. The Church then of old hath maintained her own, which she hath ever executed.  
Hitherto our industry hath sweat in discoursing upon that ministerial power, 
2. The properties of the power of the keys.  which Christ in his Gospel hath deposited to the Stewards and Dispenser's of the Mysteries of God: Our discourse must continue in laying down the properties belonging to this power; wherein first it occurreth, 
1. Absolution whether absolute or conditional.  whether Absolution pronounced from the Priest be absolute, or standeth upon some conditions to make it powerful and efficacious: for answer whereunto, we must know that Priestly absolution is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sole and self-working cause of remission, but that more, and more principal Agents, and remarkable conditions belong thereunto; For as the Cardinal observeth upon that Quaere, whether the Sacraments confer grace? there is a concurrency, 

1. of God's will in the use of an external and visible sign;  
2. and of the passion of Christ as the meritorious cause; 
Bellar. lib. 2. de Sacram. in genere cap. 1. Sect. igiturut intelligamus.   
3. also the power and intention of the Minister in consecrating the same according to God's word, as a remote cause;  
4. then faith and repentance disposing the Communicant in the right and profitable use thereof;  
5. and lastly, the actual participation of the Sacrament.   So likewise, that remission of sins may ensue upon Priestly absolution, there is required the will and good pleasure of God to confer this pardon; the suffering of Christ, to deserve the same; and a well-disposed heart in the Penitent, whereby all obstacles are removed that may hinder the operation thereof. It being a received rule, that Physic works not upon an indisposed Patient. The effect indeed is attributed to Priestly absolution, it being God's ordinance, wherein he hath resolved to declare his mercy. For example, 

1. let wood be dried,  
2. fire stricken from a flint,  
3. applied to the wood, and so burn;   it is not dryness in the wood, nor striking fire on the flint, nor applying of the fire, but the fire itself that burneth: So it is not in God that willeth, nor in Christ that meriteth, nor in the sinner that repenteth nor in the Priest that absolveth, but in the divine Ordinance, consisting in the strength, and true use of all of these; that remitteth sins. And as our Lord said unto the blind men in the Gospel, Believe ye that I am able to do this? 
Matth. 9.28, 29.  upon whose affirmative answer, that they believed; he said, according to your faith be it unto you: so is the absolution of the Minister efficacious according to the faith and repentance of him that receiveth it. Such conditions the Ancients held to be requisite; namely, Hierome, commenting upon those words of Daniel, 
Dan. 4.24.  It may be God will pardon thy sins, rebuketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the temerity of such as are so absolute and peremptory in their absolutions: When Blessed Daniel (saith he) who knew things to come, doth doubt of the Sentence of God, they do a rash deed that boldly promise pardon unto sinners. 
Cum B. Daniel praescius futurorum de sententia Dei dubitet, rem temerariam faciunt qui audacter peccatoribus indulgentiam pollicentur. Hieron. in Dan. 4.  And Saint Basil; The power of forgiving is not absolutely conferred, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 486. Gracè.  but upon the obedience of the Penitent, and consent of him that hath care of his soul. The same resolution had place in the Schools. So Aquinas; When the Priest saith, I absolve thee he showeth the man not only significatively, 
Cùm dicit, ego te absolvo, ostendit hominem absolutum non solùm significatiuè, sed effectiuè— licèt poss●t impediri ex parte recipientis.— Sed sufficiat generalis revelatio fidei per quam remittuntur peccata.— esset autem perfectior expositio, Ego te absolvo, i. e. sacramentum absolutionis tibi impendo. Aquin. part. 3. Qu. 84. art. 3. ad Quintum.  but effectually to be absolved.— Although that effect may be hindered on his part that receiveth absolution; where a general revelation of faith may suffice, by which sins are forgiven, but the more perfect exposition is, I absolve thee, that is, I bestow upon thee the Sacrament of absolution; clearly differencing between the administering of the Sacrament of absolution, and conferring the effect thereof, viz. remission of sins. And Canus, the better to lay open and resolve this doubt, distinguisheth betwixt the giving of absolution, and the effect thereof: his words are these; In respect of the Priest, 
Distinguo ex parte Sacerdotis, & Dei absolventis; absolutus quidem manet, sed ex parte poenitentis ponentis obstaculum, absolutio Sacerdotis praesentem non habet effectum.  and God that doth assoil, the party may remain absolved; whereas in respect of himself, the party peccant putting an obstacle thereunto, the absolution of the Priest may take no present effect; and informs us further, that Great difference must be made betwixt remission of sins, 
Remissia peccatorum 

1. quae habet annexam justificationem,  
2. Judicialis est, continens sententiam cujus virtute quis solvitior à peccatis, in tali peccatorum judicio remissivo, in quem sensum Sacerdos non semper peccata remittit.—   Sacerdos absolvens fictum, verum absolutionis Sacramentum impendit, & quantum in se est veram formam imponit, cujus effectus t●●c quidem impeditur per indispositionem Recipientis; nec sensus formae Sacramentalis est, Ego te absolvo, i. e. do absolutionem, quae nunc effectum suum habeat remissionis peccatorum; sed sensus est, Ego judicialem absolutionem impendo, quae vi suâ potens sit te absolvere, si tu velis fructum ejus obtinere. Quemadmodum si absolutionis sententiam proferret Judex, quâ liberareris à carcere, in quo postea tu voluntate tuâ manere vis, & si e●o extrinsecù, clavae januae seram aperirem, & tu volens intùs obicem opponeres; Ego verè januam aperui. Canus Relec. de poen. part. 6. pag. 930, 931.  to which the grace of Justification is ever annexed; and the sentence wherein such a remission is juridically pronounced; where the sinner may be absolved before men, but not before God: And concludeth, After this manner the Priest absolving an Hypocrite, conferreth the true Sacrament of absolution, and as much as in him lieth, applieth the true form, although the effect be for that present crossed by the indisposition of the receiver: the sense is not then, I absolve thee, that is, I give absolution that shall take present effect, for remission of sins; But I pronounce a judicial absolution which in itself is able to absolve thee, if thou hadst any will to reap the fruit thereof; as if a Judge should give sentence for the Prisoners enlargement and freedom, and he have a mind to remain a Captive still. And although I on this side turn the key, and thou bolt the door on the other, I truly unlocked the door, and open it would be, if thou didst not keep it still barred. By all which it appeareth that this Spanish Prelate was fully of opinion, how a well-disposed mind in the Penitent aught to concur to the absolution of a Priest, that good may come thereof; 
Quantum in me est, ego te absolvo. Maldtom 2. de poen. part. 3. Thes. 5. Nisi suscipiens ponat obicem. Suar. tom. 4. disp. 19 Sect. 2. n. 20. Hanc formammagìs significare virtutem suam, quàm eventum. Hugo apud Suarez. Minister illis verbis nihil aliud significat, nisi se, quod in se est, Sacramentum reconciliationis vel absolutionis impendere, quod vim habet in homine disposito peccata omnia dimittendi. Bellar. l. 2. de Poen. c. 14.  from whence Maldonat borrowed that form of absolution, I as much as in me lies absolve thee; and Suarez addeth this implicit condition, unless the receiver put some impediment, following therein Hugo de S. Victore, from whom he saith thus; that this form, I absolve thee, doth rather signify the power, and virtue, than the event of absolution. And the Cardinal himself, however he may exprobrate conditional absolution in us as idle and frivolous, yet upon better consideration his great heart comes down, and determines thus; The Minister by those words (I absolve thee) signifieth nothing else, but that he, as much as in him lieth, conferreth the Sacrament of Reconciliation or absolution: which in a man rightly disposed hath virtue to forgive all his sins. This shall serve for the first property.  

2. Whether infallible.  In the second place, as touching the Infallibility of Priestly absolution, never any Divine was yet so simple to ascribe, or Priest so impudent to arrogate any such privilege of preservation from error, in the exercise of this Ministerial office: the promise of infallibility was amongst others an Apostolical privilege, made unto them by Christ, as they were witnesses of his name, and truth; it being a personal honour, as the gift of prophecy, and revelation of future events, serving for the first plantation of the Church; for the same Spirit was promised on their behalf, 
John 16.13.  not only to guide them into all truth, but to show them things to come; nor may any that succeed them in the Ministerial office, pretend to be infallibly guided into all truth, any more than they may unto the gift of prophecy. The Penmen of the holy Scripture were in that action infallibly true; for they were to prescribe a law, and set a just copy, which if Priests and Ministers follow, they are safe, and their censures just; albeit they cannot challenge that excellency, as that they shall always proceed according to that Canon, the word of God. Those Primitive Planters were led into all truth absolutely, for directions unto Churchmen their Successors; and they working by that square are ever right, though not ever sure to work accordingly. The Apostles than efficaciter could not err, as preserved by the Spirit, and grounded in the truth; and Priests conducted by their writings and instructions have means sufficient to preserve them from erring, though no assurance that they are infallible. The School-Doctors make the key of excellency, which Christ keeps to himself, 
Potestas excellentiae est in universalitate causarum judicandarum, & firmitate judicii— Potestas Ministerii est particularis quantùm ad causas cognoscendas, & infirma quantùm ad sententiam perferendam— Cui legi Dei dum se conformant, à Deo approbatur, & firma manet; si verò dissentiunt ab ea, infirma est, & à Deo revocatur. Gabr. l. 4. dist. 18. Quaest. 1. B.  to differ from the ministerial key, not only in the universality of causes, as fitting all wards, and censuring all men's actions; but in firmness of justice, as confirmed in the right; and they assign the reason, because the will of Christ is inseparably conformed unto Divine rectitude: now man hath not those clear beams to discern truth from error, nor his will so certainly rectified, but that error may impose upon him, or he himself may of his own accord deviate from the right rule. Their conclusion is, the power of absolution exercised by the Priests, extendeth but to some persons and cases, and is infallible in none; and then only in the right when conformable to God's law. And in truth, 
Quid opus est sic distinguere in Scholis, clavae non errante, nisi erret interdum clavis? Episc. aliens. To●t. To●ti. pag. 67. Scot l. 4. d. 19 Sect. haec secunda.  if Priests were freed from error, what need the Schools so carefully to distinguish betwixt the erring and not erring key? Scotus marks the periods in these proceed well; 

1. Sometimes (saith he) absolution is ratified in heaven on both parts, viz. when the sinner is truly Penitent, hath fully confessed, and the Priest rightly absolved.  
2. Sometimes on the Priests part only, when the sinner plays the hypocrite, and makes show of contrition without inward sorrow; where the Ghostly Father performs his duty, for as man he knoweth not the heart of man; but his absolution is not confirmed above, 
1. Aliquando ratificabitur arbitrium in coelo ex utraque frarte.  because the sinner is not capable of that grace he shown himself to be.  
3. Lastly, on the Penitents part, if he bar not, but present himself well-disposed, and the Priest proceed erroneously, the Penitent reapeth the fruit of absolution from heaven, 
2. Ex parte Sacerdotis tantùm.  though not the formal words from below.   Thus the Confessee may come by the virtue and effect of absolution, 
3. Ex parte Suscipientis tantùm. Tunc vera est absolutio Praesidentis, cùm aeterni arbitrium sequitur Judicis. Greg. in Evangel. hom. 26.  although Qui à Confessionibus, the Ghostly Father may deny it, and the Confesseur may formally and rightly absolve, and no benefit extend to the Confessee. Contrition then is required in the sinner, and fidelity in the Priest, that absolution may be efficacious. Now as the sinner is not ever contrite and penitent in shriving, no more is the Priest ever faithful and infallible in pardoning; the sentence of the Priest is then in force when grounded upon God's word, and treads the footsteps of the Judge eternal; whatsoever sins ye remit, that is after the form of the Church, 
Quorum remiseritis peccata, scilicet in forma Ecclesiae, & clavae non errante, remittuntur. Bonav. in Joan. 29. p. 20. Tom. 1. p. 417. Mogunt. 1609.  and not with an erring key, are remitted, saith their Seraphical B●naventure; and Lyra limits the confirmation to just proceed on earth; 
Hoc tamen intelligendum est, quando judicium Ecclesiae divino judicio conformatur. Lyra in Joan ●0.  sins are remitted and retained in heaven, when the judgement of the Church is conformable to Divine judgement. 
Supposito hîc in terra debito usu clavis, Deus illud approbat in coelis, aliter non. Idem. in Matth. cap. 16.  And again, Upon supposition of the true use of the keys, God approves thereof in heaven, otherwise not. And these Caveats need not be entered, if the Priest could not mistake herein. And Richard●● observing the words, that they are not, whatsoever thou hast a will to bind on earth, 
Non dicit, quodcunque volueris ligare, sed quodcunque ligaveris.— Ligat itaque & absolvit sacerdotis sententia justa, neutrum verò Sacerdotis sententia injusta. Rich. de Clavibus. cap. 11.  but whatsoever thou shalt bind; deduceth from thence, that it lies not in the Priest's pleasure to bind whom he thinks good, but as he finds just cause: and concludeth; A just sentence from the Priest bindeth and looseth, whereas the unjust sentence of the Priest is a mere nullity. The Schoolmen are seconded by the Canonists. As the Minister or instrument hath no efficacy in operation, but as moved by the principal Agent: 
Sicut Minister, & instrumentum non habet efficaciam in agendo, nisi secundum quod moventur à Principali Agente; sic Sacerdos cùm operatur per istas claves instrumentaliter, si utitur istis clavibus secundum proprium arbitrium, dimittens rectitudinem divinae monitionis, peccat. Sum. Angel. verb. Claves. nu. 4.  So the Priest who worketh by those keys instrumentally, If he use these keys after his own appetite, and shall omit the just monition of God, sinneth, saith one of that rank: and another much to that purpose; It is not lawful for the Priest to use the keys as he please; 
Sacerdoti non licet his clavibus uti pro libito suae voluntatis, quia cùm operetur ut instrumentum Dei, divinam motionem sequi debet, aliter peccat. Barthol. Armill. aur. verb. Claves. n. 6.  for seeing he worketh as an instrument of God, he ought to follow the divine motion, else he is out. Now what need these Cautions and restrictions, that the Priest must be directed by divine monitions, if this instrument were infallibly moved by the virtue of the first agent? and that advise to follow the divine motion, if the keys in his hand were ever and undoubtedly swayed to the right wards? These prescriptions are jealous of some eccentricities in the motion of these inferior orbs, and of some tamperings in these lower keys. This unanimous consent of Schoolmen and Canonists in this point, whether it proceed from the beams of Divine truth, or for that they would not throw open the Pope's prerogative in Common, (whom they hold only to be infallible) I cannot say. But it may safely be concluded, Absolution to be then only in force, when matters are carried with right judgement, and no error committed in the use of the keys.  

3. Absolution declarative.  The third property, that Absolution from the Priest is declaratory; that is, not absolving so much as pronouncing a Penitent, from God to be absolved. As the two Apostles having healed the lame man, and the people filled with wonder and amazement, had recourse unto them to do them honour; they professed that it was not their power and holiness that had made that man whole, but that the name of Christ, 
Acts 2.10, 12, 16.  through faith in his name, had made that man strong, as very  and fearful of Sacrilege, in concealing the theft of Divine honours which the people's opinion had stolen for them. So it is not the holiness or power of the Priest and Minister that remitteth sin, but God in the Name and Faith of Christ Jesus. The Priest is an Herald making intimation thereof; his absolution is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in his own right pardoning, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, demonstrative only, as a special officer of the King of mercy. And as Gemini an old Astronomer delivered of the constellations in heaven, that they are not the causes of rain, winds, tempests, etc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genimi Isag. Astron. p. 36. apud Petavii' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But because observation found such accidents usually coming to pass upon the Cosmical and Acronical rising and setting of such asterisms, such effects were ascribed unto them; whereas they were not causes thereof, but indications, giving notice that the times and seasons were now come when such effects come to pass. That which the Priest doth is to dispose the Penitent, and by the word, upon probable signs of sorrow to absolve him; which absolution is not a proper act of forgiveness of sin, no more than he that brings the Prince's pardon can be said to pardon the Delinquent; nor hath it any direct, necessary, or Physical influence in forgiveness of sin, but he is only causa moralis seu concilians, whereupon God is said to pardon the Penitent when he seethe him humbled. And as a Messenger of the Prince's pardon is a mean whereby the prisoner is actually discharged, and causa sine qua non, a cause without whose message by him delivered, the offender had been still a captive, and perhaps executed: So oftentimes the Minister is a cause, though not of pardoning, yet of freeing the sinner; and though not of remission, yet of the sense and feeling thereof, by applying the mercy of God, without which the poor sinner might peradventure have been swallowed up of grief. Although then the Priest's absolution be declarative, yet it is not so jejune and leaden as many therefore imagine the same to be; for what else are all Juridical sentences, determinations, and judgements in all kind of laws, but the application of a point in law to a matter in fact, and a declaration what the thing questioned then is in law, and what justice either assertive or vindictius belongeth thereunto. Now because the Judge is nothing else but the speaking law, and his judgement an applied declaration thereof; shall his sentence be therefore infirm, because he judgeth according to law? or shall the Priest's absolution be the less respected, because it is grounded upon God's word, denounced in his Lord's name, and applied by his special direction? The place wherein they serve is a Steward's place, and the Apostle telleth them, 
1 Cor. 4.2.  that it is required in stewards that they be faithful; They may not therefore behave themselves like the unjust Steward, 
Luke 17.7, 8.  presuming to strike out their Master's debt, and put less in the place without his direction, and contrary to his liking. Ambassadors they are for Christ, 
2 Cor. 5.20.  and must be careful to follow their Master's instructions, and not to entrench upon sovereign points, as to imagine the power of proclaiming war, or concluding peace lay at their devotion; this indeed were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to exceed their Commission, and upon the matter to subject themselves to the danger of the law, and their proceed to be vacated, and made of none effect. The Master of the Sentences resolveth this power to consist not in binding or in losing, 
Sacerdotibus tantù●tribuit potestatem solvendi & ligandi, i. e. ostendendi homines ligatos vel solutos.— In Levitico se ostendere Sacerdotibus jubentur Leprosi, quos illi non faciunt leprosos, vel mandes, sed discernunt qui mundi vel immundi sunt— high ergo peccata remittunt vel retinent, dum dimissa à Deo vel retenta indicant & ostendunt. Lomb. l. 4. dist. 18. Sect. non autem.  but in showing forth only who are bound and who are loosed; and produceth the authority of Saint Hierome to maintain his resolution; that as in the Levitical law, the Lepers were commanded to present themselves unto the Priests, whom they made neither clean nor unclean, but discerned who were so; and concludeth, that Evangelical Priests remit and retain sins, when they discover and show forth what sins by God are retained or remitted. Lombard is followed by Oceam; The Priest's hind or lose, in showing men to be bound or loosed. 
Sacerdotes ligant & solvunt, quia ostendunt homines ligatos & solutos. Occ. l. 4. Q. 8, & 9  And they both by Ferus; Not that any man properly remitteth sin, but that he showeth and ce●tifieth from God that it is remitted; 
Non quòd homo propriè remittat peccatum, sed quòd ostendat & certificet à Deo remissum; neque enim aliud est absolutio quam ab homine accipis, quàm si dicat, En fili, certifico te tibi remissa esse peccata, annuntio tibi te habere propitium D●um; & quaecunque Christus in baptismo & Evangelio promisit, tibi nunc per me aununciat & promittit. Ferus in Matth. 9 edit. Mogunt. 1559.  for the absolution thou receivest from man is nothing else then as if he should say, Behold, my son, I certify unto thee th● si●s to be forgiven; I declare unto thee that thou hast a merciful God; and look whatsoever Christ in baptism or in the Gospel hath promised unto us, he now by me declareth, and promiseth unto thee. And with this pregnant testimony we conclude this property.  

Whether Ministerial and Judicial.  The last property to be inquired, If the act of this absolution be Ministerial or Judicial; and my answer is, both ministerial and judicial, per parts to be demonstrated. For the first, It cannot be otherwise, no effect exceeding the virtue of its cause, and no property transcending the nature of its subject. If therefore our calling be ministerial, so is every office and act thereof. And let none of that order distaste the name, for Jesus Christ was a minister of Circumcision; 
Rom. 13.8.  and the Apostle styles himself a Minister of the Gospel, 
Colos. 1.23. 1 Tim. 4.6.  and Timothy a consecrated Bishop, a good Minister of Jesus Christ. Away then with all contemptuous thoughts, 
2 Cor. 3.6. Heb. 1.7.  for God hath made his Ministers a flame of fire, able Ministers and of the Spirit, Ministers of the Spirit and graces thereof (amongst whom remission of sin is not the meanest) and not Lords. Therefore before they were habilitated for remission of sins, our Lord is said to breathe upon them, and say, Receive the Holy Ghost; for this is not the gift of man (saith Ambrose) neither is he given by man, 
Non humanum hoc opus, neque ab homine datur, sed invocatus à Sacerdote à Deo traditur; in quo Dei munus Ministerium Sacerdotis est. Paulus Atestolus in tantum se huic officio imparem credid●t, ut à Deo nos spiritis optaret impleri. Quis tantus est qui hujus traditionem muneris sibi audeat arrogare? itaque Apostolus votum precatione detulit, non ●us authoritate aliqua vendicavit; impetrare optavit, non imperare praesumpsit. Ambr. l. 1. de Spi●itu S. cap. 7.  but being called upon by the Priest, is given by God; wherein the gift of God is the Ministry of the Priest; Paul the Apostle held himself so far unmeet for this office, that he rather prayed we should be filled with the Spirit of God; what man hath so highly conceited of himself, as to arrogate the collation of this gift? The Apostle therefore made his request by prayer, and challenged no right by authority, choosing rather to entreat, and not presuming to command. Ministers than we are, and suppliants on the people's behalf, that they may receive power from above, and not Lords or commanders of the Spirit of Grace. The same Father also informeth us, saying, Behold how sins are forgiven by the Holy Ghost; 
Ecce quia per Spiritum peccata donantur, homines autem in remissione peccatorum ministerium suum exhibent, non jus alicujus potestat is exercent; neque enim in suo, sed in Patris, & Filii, & Spiritûs Sancti nomine peccata dimittuntur; isti rogant, Divinitas donat; humanum enim obsequium, sed munificentia supernae est potestatis. Ambr. l. 3. de Spirit. S. cap. 19  but men exhibit their Ministry in the remission, exercising no right or faculty of any power, for sins are not forgiven in their name, but in the name of the Father, and of the Son, and of the Holy Ghost. They entreat, but the Deity bestoweth; the obsequiousness is from man, the bounty from an higher power; and thus much for the Ministerial part.  

Whether judicial.  For the second, I have cast myself into divers cogitations why this office of absolution should be denied to be a judicial act; Is it because declarative? The like exception lieth against all civil judgements, 
Judicium est definitio cjus quod est justum.  which are declarations what Law is in particular cases; or is it because the Priest may err in his declaratory sentence? and that lays hold of a Civil Judge likewise, who hath lawful authority to judge right, yet not assured infall bility that his judgements shall always be right; Is it because Ministerial? Then exclude all Judges from the Bench, that sit there by virtue of an higher power: we determine then, that Ministerial power in the Priest is opposed to Sovereign and Despotical, but not judicial; because the power in an inferior Judge is Ministerial in respect of the Authority, and Judicial in regard of the exercise thereof. A Judge he is, though not supreme, and in his own right. So God is the Sovereign and absolute Judge, and in all cases; the Priest subordinate, and substituted by his authority; yet a Judge, though the Lords Officer, and giveth judgement, albeit he declareth his Master's divine will and pleasure. In the case of the Incestuous Corinthian, Paul takes upon him the Authority of a Judge, and denounceth the Spiritual censure; 
1 Cor. 5.3.  For I verily as absent in body but present in Spirit, have judged already, as though I were present, concerning him that hath done this deed; where the sentence immediately followeth. Now what judgement is here required and herein to be used, will appear, 
Judicium quandoque sum●tur pro discretione, undè dicitur quod insans & furiosus carent judicio: quandaque pro examinatione, seu deliberatione; quandoque pro authoritate. Abbas. Clavis discretionis.  if we consider the several kinds of judgements, which in Panormitan are threefold; 

1. of discretion,  
2. of examination or inquisition,  
3. of authority or definition.   Of which the first is held so requisite, that one of the keys hath been called after that name, the key of discretion; and where this is wanting, the blind Priest may call light darkness, and darkness light. Discretion serving like the two lights in the firmament, to distinguish virtue and vice asunder; and the more to be required in a Priest, who is not only to put a difference betwixt light and darkness, but betwixt darkness and darkness, betwixt Leprosy and Leprosy, betwixt sin and sin; and how shall a Priest know sin that is ignorant of the law? and how shall the law be understood without discretion? In that great variety of sins and sinners which may come before the Priest, he had need to have his eyes in his head that shall take the true distance of Criminal cases; for than is the sentence of the Priest approved and confirmed of God and the Court of Heaven, 
Tunc sententia Sacerdotis judicio Dei & caelestis curiae approbatur & consi●m stir, cùm ita ex discretione prodit, ut Reorum merita non contradicant. Quoscunque ergo solvunt vel ligant, adhibentes Clavem discretionis Reorum meritis, solvuntur vel ligantur in coelis. Magistr. lib. 4. dist. 18.  when it proceeds from that discretion, as the merits of the guilty person contradict not the same; whomsoever therefore they lose and bind by the key of discretion, and according as the person may deservs, such are bound and lose in heaven, saith the Perpetual Dictator in the Schools, Peter Lombard. Of such necessity is discretion. And when sins are discerned, great judgement is required, as well in the curation of sin as in the punishment of sin, for in some sinners it happeneth that the punishment of sin is the best help and means for the curing thereof; of whom that may be verified, Perieram nisi periissem, I had perished utterly if I had not perished. Of this sanative and purgative humour are afflictions, like Northern winds blowing cold, but sweeping and cleansing the air. Thus the incestuous person was delivered unto Satan, 
1 Cor. 5.5.  for the destruction of the flesh, that the Spirit might be saved in the day of the Lord Jesus: which censure was a curative Medicine from a Spiritual Physician and careful, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in 1 Cor. 5.5.  not from an enemy or destroyer, chastising the flesh for the benefit of the soul. And is there not need of judgement in administering such receipts, where the ingredients may be poisonable and desperate, if not allayed with much skill and discretion? Again, the Priest had need to be judicious in discerning unfeigned sorrow and contrition for sin; 
Poenitentia est quae dam dolentis vindicta, semper puniens in se quod dolet commisisse. Aug. apud Aquin. part. 3. Qu. 85. art. 1.  for as much as Repentance is an act of vindictive or corrective Justice, whereby a sinner taking vengeance on himself for offending God, in a sort preventeth his justice; And to repent is 
(a) Ezek. 33.14.  to do judgement in the Prophet, or to 
(b) 1 Cor. 11.3.  judge ourselves, as the Apostle calls it, to which there belongeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a revenge or punishment. Now there ought to be a correspondence betwixt sin and sorrow; and an Analogy betwixt the iniquity of sin and the fruit worthy of Repentance. And if the Priest find some sinners to take on but little for heinous offences, he is to aggravate the offence, and to proportion the sorrow; not with any intent thereby to satisfy God, but to please him. And in the case the Penitent be swallowed up of grief, he is to alleviate the burden; and great judgement is required in making this allotment, what sorrow sorteth for each sin, and to pronounce when the same is defective and excessive. And lastly, great judgement belongeth in the right application of this power, that it may work and produce good effect. To whom, and to whom not, and which way the key is to be turned, to lose, or to lock the offender; since it is not but with advice to be applied, nor hands hastily to be laid on any man, 1 Tim. 5.22. A place referred by the ancient writers to repentance, and the circumstance of the place giveth no less. 
Pacian. in paraenesi 16. Aug. de Bapt. ●5. 20, 23.  I said before that the best Physic works not upon indisposed Patients, nor doth one receipt cure all diseases. Judge then the Priest must of the nature of the disease, of the state of the sinner's soul, as well as the efficacy of his Medicine. And it fareth with those that are diseased in mind, as with some such that are visited with corporal diseases, as not to question the virtue of the physic, but to suspect their own weakness in the use and operation thereof; It being usual with many (especially at the last gasp) not to doubt of the power of remitting sins, but of their own indisposition to receive it, whether the physic will stay with them or no, and work upon their souls; and a judicious Priest must see to that. These circumstances considered, (and many more that may fall in) tell me, if the handling of the keys and discreet managing thereof be not a judicial act. In such balances as these causes are to be weighed, and then the power of binding and losing to be practised; 
Causae ergo pensandae sunt; & cù ligandi atque solvendi potestas exercenda, videndum est quae culpa, aut quae sit Poenitentia secula post culpam; ut quos omnipotens D●us per compunctionis gratiam visitat, illos Pastor●s sententia absolvat. Greg hom. 26. in Evang.  Priests must consider what the fault is, and what repentance hath followed thereupon, that such as Almighty God doth visit with the grace of compunction, those the sentence of the Pastor may absolve. Greg. And hence it comes to pass that the Fathers erect thrones for these Presbyters, making them Judges, and honouring their resolves as solemn judgements. Saint Austin expounds the thrones, 
Rev. 20.4.  and those that sat thereon, and the judgement given unto them in the Revelation, 
Non hoc putandum est de ultimo judicio dici, sed sedes Praepositorum, & ipsi praepositi intelligendi sunt, per quos ecclesiae nunc gubernatur; Judicium autem datum nullum mela●is accipiendum, quàm id quod dictum est, Quaecunque ligaveritis, etc. undè Apostolus, Quid enim (inquit) mihi est de his qui foris sunt judicare, nun de his qui intus sunt vos judicatis? Aug. lib. 20. de Civit. Dei, cap. 9  not of the last judgement. But the seats of the Rulers, and the Rulers themselves, are understood to be those by whom the Church is now governed. And the judgement given unto them cannot be taken better than of that which is spoken, whose sins soever ye remit, etc. and the Apostle, what have I to do to judge those that are without, and do not you judge of those that are within? And Saint chrysostom extols the same far above the glittering pomp of earthly Tribunals. Although the King's Throne seem unto us majestical for the precious stones dazzling therein, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tom. 5. p. 152.  and the gold wherewith it is beset. But withal the administration of earthly things alone comes under the jurisdiction thereof; and further authority it hath not; whereas the Priest's throne is seated in heaven, and matters thence are turned over to their decision. And Saint Hierome; having the keys of the kingdom of heaven, they judge after a sort before the day of judgement. 
Qui claves Regni coelorum habentes, quodammodo ante diem judicii judicant. Hierom. ad Heliod.  And Saint Gregory; Behold they are not only secured on their own behalf, 
Ecce non solum de semetipsis securi sunt, sed etiam alienae obl●gat●onis potestatem relaxationis accipiunt, principatumque superni judicii sortiuntur, ut vice Dei quibusdam peccata retineant, quibusdam r●laxent. Greg. sup●à.  but receive the power of losing the bonds from others, and obtain a principality of judgement from above, that they may in God's stead retain the sins of some, and release the sins of others. Either then we must ascribe judgement to the Priests in the Ministry of the keys, or else afford but little in this behalf to these Doctors. Judges sure they are, if these Ancient worthies have any judgement.  

3. The exercise of the keys.  We are now come to the exercise of this power, which is indeed the very life thereof; and this practice is spiritual, as the weapons of our warfare are; containing the means, in the discreet use and application whereof God forgiveth sin, and his Minister giveth notice of that forgiveness. 
Dr Field of the Church. Book 5. chap. 22. pag. 104. London, 1610.  Now there are four things in the hand of the Minister (as a great Divine of our Church noteth) the Word, Prayer, Sacraments, and Discipline: by the word of Doctrine he frameth, winneth and persuadeth the sinner to repentance and conversion, seeking and procuring remission from God. By Prayer he seeketh and obtaineth it for the sinner. By the Sacraments he instrumentally maketh him partaker as well of the grace of remission as of conversion; and by the power of the discipline he doth by way of authority punish evil doers, and remit, or diminish the punishments he inflicteth, according as the Condition of the party may seem to require. Thus that judicious man hath reduced the practic of the keys unto four heads; and we receiving this method from him shall open them more particularly.  
The first is the word of Reconciliation, 
1. By the Word.  and consisteth in the preaching and due applying thereof; and the Ministry thereof doth the Apostle specially place as a powerful ordinance, 
2 Cor. 5.18.  whereby a sinner is cleansed from his iniquity. Now are ye clean through the word I have spoken unto you; whereupon Aquinas observeth; God to have given us the virtue, 
Dedisse virtutem & inspirasse in cordibus nostris, ut annuntiemus mundo hanc reconciliationem esse sactam per Christum. Aquin. in 2 Cor. 5.  and to have inspired into our hearts, that we should declare unto the world this reconciliation to have been made by Christ. Therefore it is called, 

1. the word of salvation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 2.15.  Acts 13.26.  
2. and the word of his grace, Acts 14.3. and the word of promise, Rom, 9.9. and the word of reconciliation, 2 Cor. 5.19. and the word of faith which we preach, Rom. 10.8.   Insomuch that when Timothy shall rightly divide the word of truth, that is, promises to whom promises belong, and judgement to whom judgement appertaineth, and that by preaching of the word, instantly; 
2 Tim. 4.2.  and applying the same by way of reproof and exhortation, or by private admonition, therein he doth the work of an Evangelist, and maketh good proof of his Ministry. 
Solvunt eos Apostoli sermone Dei, & testimoniis Scripturarum, & exhortanone virtutum. Hieron. Lib. 6. Comment. in Es. 14.  After this manner did the Apostles lose the cords of sin by the word of God, (saith Hierome) by the testimony of the Scriptures, 
Remittuntur peccata per Dei verbum, cujus Levites interpres, & quidam executor est. Ambr.  and by exhortations unto virtue. And Saint Ambrose, sins are remitted by the word of God, whereof the Levite was an Interpreter, and a kind of Executor. And in this sense the Apology of the Church of England acknowledgeth the power of binding and losing, 
Ministris à Christo datam esse ligandi, solvendi, aperiendi, claudendi potestatem; solvendi quidem munus in eo situm esse, ut Minister dejectis animis, & verè resipiscentibus, per Evangelii praedicationem merita Christi & absolutionem offerat, & certam peccatorum condonationem, ac spem salutis aeternae denunciet, etc. Apol. Eccles. Anglic.  of opening and shutting, to have been given by Christ unto the Ministers; and the power of losing to consist herein, when the Minister by the preaching of the Gospel shall tender the merits of Christ, and absolution to dejected spirits, and truly penitent, and shall denounce unto them an assured pardon of their sins, and hope of eternal salvation. 
Luke 11.52.  This is that key of knowledge mentioned by our Saviour. 
Matth. 23.13.  And as the Jewish Scribes were by him justly reprehended, for shutting up the kingdom of heaven against men by their wicked and adulterine expositions of the Law; folding up the prophecies, lest the people should read Christ therein, and believe; maliciously detaining the key of knowledge, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyl. in Luc. 11.  and not opening the Gates of the Law, that is, the obscurity thereof, as Theophylact noteth. So the good Scribes praise in the Gospel is, to open to his hearers by preaching of the word the door of faith; 
Acts 14.26.  unlocking (as it were) the kingdom of heaven unto them by giving knowledge of salvation unto his people by the remission of sins; 
Luke 1.77, 79.  to give light unto them that sit in darkness, and in the shadow of death, and to guide our feet into the way of peace; for to whom doctrine and instruction is committed, that man hath the key of knowledge, saith Theophylact. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyl. suprà.  The key of knowledge is the authority of teaching, (saith Lyra) by which the true understanding lying inwardly hid, aught to be opened; 
Clavis Scientiae est authoritas docendi, per quam debet intellectus latens interiùs aperiri; & ipsi è contrario claudebant, perversè interpretando. Lyra in Luc. 11.  and they on the contrary did shut it up by perverse interpretation. Upon the point then, to shut up the kingdom of heaven is to handle the word of God deceitfully, or not at all; and Christ's woe unto you Lawyers, which take away the key of knowledge, is equivalent with Saint Paul's woe unto me if I preach not the Gospel. And this key is truly turned, when the word is duly applied.  
The next means ordained by God for procuring remission of sins, 
2. Prayer.  and wherein the Minister doth exercise his function, is Prayer; 
Jam. 5.14, 15.  Is any sick amongst you? (saith Saint James) let him call for the Elders of the Church, and let them pray over him, anointing him with oil in the Name of the Lord. And the prayer of faith shall save the sick, and the Lord shall raise him up: and if he have committed sins, they shall be forgiven him. And as the chains fell off from Peter's hands, upon the prayers and intercessions of the Church; 
Acts 12.6.  so the Angel of the Covenant toucheth a Penitents soul, and the bonds of sin are released upon the prayers of the Presbyters. Saint chrysostom informs us that Priests do not only exercise this power of forgiveness of sins when they beget us again in Baptism, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 6. pag. 17.  but after the administration thereof, that power of remitting sins continueth in them; and for proof of that continuance he allegeth that former passage of Saint James, and thereupon inferreth, that Priests forgive sins not by teaching and admonishing only, but by helping us with their prayers. 
Aug. de Bapt. contr. Donat. l. 3. c. 17, 18.  And Saint Augustine maketh this one special way whereby the power of the keys is exercised in remitting sins; and to this end he adviseth offenders to do public Penance, that the Church may pray for them, 
Agite poenitentiam qualis agitur in Ecclesia, ut oret pro vobis Ecclesia. Aug. hom. 49. ex 50.  and impart the benefit of absolution unto them; and that which hath already been alleged from Leo, 
Qui pro delictis Poenitentium precator accedit. Leo in fine Epist. 80. ad Episcop. Campan.  that confession of sin is to be tendered to the Priest. who cometh in as an entreater for the sins of the Penitent. And that of Ambrose but lately quoted, The Priests entreat, 
Isti rogant, Divinitas donat; humanum enim est obsequium, sed munificentia supernae est potestatis. Ambr. de S. Spiritu l. 3.19.  but the Deity bestoweth; the service is from man, but the bounty from an higher power. And his reason is sound, because it is the Holy Ghost only that forgiveth sins by their function, and none can send the Holy Ghost but God; and stand he doth not at the Priests command, but entreaty. In the Schools two not of the meanest rank, Alexander Halensis, and Bonaventure, are clear of opinion, 
Alex. Hal. in sum. part. 4. Qu. 21. memb. 1.  that the power of the keys extendeth to remission of sins by way of intercession only, and deprecation, not by imparting any immediate absolution; whereof the later giveth reasons why the form thereof is deprecative, and indicative, 
Secundum quod ascendit habet se per modum inferioris, & suppl●cantis; secundum quod descendit, per modum superioris & judicantis: secundum primum modum potest gratiam impetrare, & ad hoc est idoneus; secundum posteriorum modum potest Ecclesiae reconcilia●e, & ideò in signum hujus, in forma absolutionis praemittitur oratio per modum deprecativum, & subjungitur absolutio per modum indicativum; & deprecatio gratiam impetrat, & absolutio gratiam supponit. Bonav. l. 4. d. 18. art. 2. Qu. 1.  for that by the former he looketh upward, and ascendeth unto God by prayer, and as a suppliant obtaineth grace and pardon; by the second he reconcileth to the Church, and for a sign and demonstration hereof, to the form of absolution there is prayer premised by way of request, then followeth the absolution itself by way of recognition; the prayer begging for grace, and the absolution supposing the same to be obtained. And the ancient method or form of Divine Service observed in the absolving of a person excommunicate, was, first to repeat a Psalm, or say the Lords Prayer; 
Primò dicat aliquem Psalmum seu orationem Dominicam; secundò dicat, Salvum fac servum tuum Deus meus sperantem in te. Verse. Domine exaudi orationem meam. Resp. Et Clamor meus ad te veniat. Verse. Dominus vobiscum. R●sp. Et cum Spiritu tuo. Oratio. Deus cui proprium est misereri semper, & parcere, suscipe deprecationem nostram, ut hunc famulum tuum quem excommunicationis catena constringit, miseratio tuae pietatis absolvat, per Christum Dominum nostrum. Dein dicat, Ego te absolvo, etc. Sum. Angel. verb. absolutio. 3.1.  secondly, O Lord save thy servant which putteth his trust in thee. Verse. O Lord hear my prayer. Ans. And let my cry come unto thee. Verse. The Lord be with you. Ans. And with thy spirit. The Prayer. O God, whose property is ever to have mercy and to forgive, receive our humble petition, that this thy servant whom the chain of excommunication bindeth, the pitifulness of thy great mercy may absolve, through Christ our Lord. Then say, I absolve thee from the bond of excommunication in the name of the Father, etc. And accordingly in the new (as well as ancient) rituals of the Latin Church, the form of absolution is expressed in the third person deprecatively, as if it proceeded from God, and not indicatively in the first person, as if it proceeded from the Priest himself, thus; Almighty God be merciful unto thee, and forgive thee all thy sins past, 
Misereatur tui omnipotens Deus, & dimittat tibi omnia peccatatua, praeterita, praesentia, & futura, quae commisisti coram eo & Sanctis ejus, quae confessus es, vel per aliquam negligentiam, seu oblivionem, vel malevolentiam abscondisti; liberet te Deus ab omni malo, hic & in futuro: conservet, & confirmet te semper in omni opere bono, & perducat te Christus Filius Dei vivi ad vitam siae fine manentem. Confitentium Cerem. ant●q. Colon. 1530.  present, and to come, which thou hast committed before him and his Saints, which thou hast confessed, or by some negligence or evil will hast concealed. God deliver thee from all evil here and hereafter; preserve and confirm thee always in every good work; and Christ the Son of the living God bring thee to the life which remaineth world without end. After this form are conceived all the Absolutions prescribed for use in the Liturgy of our Church, as savouring of more modesty, and less superciliousness, and that none of God's glory might be thought to cleave unto the Ministers fingers; for instance, In the general absolution upon the confession of sin at the entrance of God's worship, He pardoneth and absolveth all such as truly repent them of their sins, 
Forms of Absolution in the Church of England.  and unfeignedly believe his holy Gospel: wherefore we beseech him to grant us true repentance, etc. And after a general confession of sins premised by the Communicants, the Minister (or Bishop if present) turning himself unto the people saith, Almighty God our heavenly Father, who for his great mercy hath promised forgiveness of sins to all such which with earnest repentance and true faith turn unto him, have merey upon you, pardon and forgive you all your sins, strengthen and confirm you, etc. And at the visitation of the sick, the sick party having confessed any weighty matter wherewith his conscience is troubled, the Priest absolveth him after this sort; our Lord Jesus Christ who hath left power to his Church to absolve all sinners which truly repent, and believe on him, of his great mercy forgive thee thine offences, and by his authority committed unto me, I absolve thee from all thy sins, in the Name of the Father, etc. By all of which it is evident, how much the Church attributeth to prayer, and Divine authority in this ministration.  
A third Ordinance whereby the Minister remitteth sins, 
3. By the Sacraments. Sacrament a non excludimus, quae verbo tanquam sigillo regio app●ndi solent. Masar. de Minister. Anglic. l. 5. c. 10. pag. 635. Acts 2.38. Acts 22. 16. ●ur Baptizatis, si p●r hominem pecca●a dimi●●i non licet? in Baptismo utique remissio peccatorum omaium est. Quid interest utrum per poenitentiam an per Lavacrum ho● j●s sibi datum sacerdotes vendicent? unum in utro● M●aist●rium est. Ambr. l. 1. de Poen. c. 7.  is in dispensing the mysteries of God, the holy Sacraments; and these added to the word of God render the pardon under seal, the more to confirm and quiet a distracted Conscience; for of Baptism it is evident, Repent (saith Peter) and be baptised every one of you in the Name of the Jesus Christ, for the remission of sins. And now why tarriest thou? (saith Ananias unto Paul) arise, and be baptised, and wash away thy sins. And the Nicene Creed, I believe one Baptism for the remission of sins. Upon which ground Saint Ambrose questioned the Novatians that baptised, and yet acknowledged no power in the Church to remit sins. Why baptise you, if sins may not lawfully by man be forgiven? assuredly in Baptism there is a pardon for all offences; What difference is there whether Priests claim this power as given unto them in the reconciling of Penitents, or in the washing of Baptism? The Ministry in both being one and the same. So for the holy Eucharist, that lively mirror of our Saviour's passion, wherein Christ is crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before our eyes: wherein the Bread is broken, and delivered in token that his body was broken, and his merits given unto us; wherein the Blood of the new Testament is shed for many for the remission of sins. 
Matth. 26.28.  Now the virtue annexed to these Blessed Sacraments (which are seals of the Promises of the Gospel, as the Censures are of the threats) is from God, whose Sacraments they are, and not from man, who is but the Minister thereof. From his side flowed the blood and water, and because both rise from that spring, they have both this power. Herein is no power for man, where the grace of the Divine bounty prevaileth, saith Ambrose. It is one thing to baptise by the way of Ministry, 
Nulla in his hominis potestas est, ubi divini muneris gratia viget. Ambr. suprà.  and another thing by the way of power (saith the Oracle of Hippo) the power of baptising the Lord retaineth to himself, 
Aliud est baptizare per Ministerium, aliud per potestatem,— sibi tenuit Dominus potestatem baptizandi, servis Ministerium dedit. Aug. tract. 5. in Joan.  the Ministry he hath given to his servants. And that School-man argued not amiss that framed this conclusion thence; To baptise inwardly, and to absolve from mortal sin are of equal power. 
Paris potestatis est interiùs baptizare, & à culpa mortali absolvere; sed Deus non debuit potestatem baptizandi interiùs communicare, ne spes poneretur in homine.— Ergo pari ratione nec potestatem absolvendi ab actuali. Alex. Halens. sum. part. 4. Qu. 21. Memb. 1.  But God ought not to communicate the power of baptising inwardly, lest any hope should be placed in man; therefore by the like reason ought he not to commit the power of absolving from actual sin unto any. To conclude this point touching the Sacraments; Cyprian (or the Author of the XII Treatises De Cardinalibus operibus Christi) writeth thus; Forgiveness of sins, 
Remissio peccatorum, sive per baptismum, sive per alia Sacramenta daretur, propriè Spiritûs Sancti est, & ipsi soli hujus efficientiae privilegium manet. Cypr. tract. de bapt. Chr.  whether it be given by Baptism, or by other Sacraments, is properly of the Holy Ghost; and the privilege of effecting this remaineth unto him alone. So much for the third mean wherein the power of the keys is exercised, viz. in the due administration of the Sacraments.  

4. By excommunication & ecclesiastical censures.  The fourth and last thing wherein the power of the keys is discerned, consisteth in the interdictions and relaxations of public Censures. Therefore Divines refer the promise of the keys made unto Peter, Matth. 16. to the Ministry and Preaching of the Gospel, 
Illa deligando & solvendo Petro facta promissio, non aliò debet r●s●●●i qu●m ad v●●bi ministerium— locus Matth. 18. ad disciplinam excommunicatioms p●rtinet quae ecclesiae promissa est. Calvin. Instit. lib. 4. c. 11. Sect. 1, 2.  and the mention of the keys to be granted again, Matth. 18. to Ecclesiastical discipline and excommunication. The censure of the Church is, Let him be unto thee as an heathen man, and a Publican. Where it appeareth to be twofold; 
Matth. 18.17.  the greater and the lesser, as they are usually termed. The lesser excludeth from the Sacrament only; and the greater shutteth out of the Church also, and maketh such interdicted persons like unto the Heathen, for whom it was not lawful to enter into the Temple, or set foot on holy ground; whereas the Publican was admitted to come within the Temple, and to make his prayers there. And this discipline is derived from the Jewish Synagogue; our Lord investing his Church with the same power. There are with us, (saith a late learned 
(a) Elias Levita.  Rabbin) three sorts of Anathemaes, or censures; NIDDUI, CHEREM, & SCHAMMATA. Niddui, that is, 
1. NIDDUI.  elongation, which separation was partly voluntary, when the unclean betrayed themselves, and desired the expiation; 
Niddui sugati, in Novo testamento 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  & partly unvoluntary, when the unclean person was condemned by the Sanedrim or Council; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immunditia, menstruum, & Hieron. expiatic, & menstruata, immunda, quod à viro & Templo elongeretur. S. Pagnin. LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whence the water was called Niddah, from expulsion, or separation, because it was used in the expiation of such persons, upon solemn confession of sin had also. But if any person repent not, that is, neglected the expiation, or behaved himself refractorily to the decrees of the Council, 
2. CHEREM.  they did then excommunicate him by Cherem, and this is to cut off from Israel, or from the congregation; 
Quò si quis non resipuisset, anathematizabant eum per Cherem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consecratio, devotio, Anathema.  and that man so cut off was to be esteemed no longer an Israelite, but an Heathen, as our Lord speaketh: but if after all this he repent not, Meschammatabant cum, they did abominate him with SCHAMMATA, that is, judge him guilty of eternal death; 
3. SCHAMMATA.  and it is called Schammata, 
(a) So Elias Levita in Thesbyte. But Drusius derives it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venit, he comes. The Syrians called it Maran-atha, the Lord comes. Drus. in Praet.  as if he should say Death is there. And peradventure this Anathema so aggravated was irrevocable. By this custom thus unfolded, not only the saying of Christ, but many other passages of Saint Paul, receive light and interpretation. This is the binding part. The Relaxation or losing is the amoval of the censure, the restoring to the peace of the Church, and a readmittance to the Lords table. Which the ancient Councils and Fathers usually expressed, 

1. by bringing them to the Communion;  
2. reconciling them to or with the Communion; 
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concil. Laod. can. 2.   
3. restoring the Communion to them;  
4. or admitting them into the fellowship; 
2. Communioni v●l communione reconciliari. Concil. Elib. canon. 72.   
5. granting them peace.   Neither is this kind of binding and losing lightly to be esteemed; 
3. Reddi cis communionem. Ambr. l. 1. de poen. c. 1.  for how fearful a thing is it to be exiled from the Society of God's people, 
4. Ad communicationem admittere. Cypr. Ep. 53.  and participation of the holy Mysteries? 
5. Pacem dare, & concedere. Id. ib.  The keys of the kingdom of heaven (saith Saint Augustine) hath Christ so given to the Church, 
Claves Regni coelorum sic dedit Christus ecclesiae, ut non solùm diceret, quae solveritis, etc. verùm & adjungeret, Quae ligaveritìs in terra erunt ligata & in Coelo, quia bona est & vindicandi justitia; illud enim quod ait, sit tibi sicut Ethnicus, & Publicanus, gravius est quàm si gladio feriretur, si flammis absumeretur, si feris subigeretur; nam ibi quoque subjunxit, Amen dico vobis, Quaecunque ligaveritis, etc. ut intelligeretur, quantò graviùs sit punitus, qui veluti relictus est impunitus. Aug. tract. 50. in Joan. c. 12.  that he said not only, whatsoever ye shall lose, etc. but adjoined, whatsoever ye shall bind on earth shall be bound in heaven; for vindictive justice is good also; And that which he saith, Let him be unto thee as an Heathen, or Publican, is more grievous than if a man should be smitten with the sword, consumed with flames, or cast forth unto wild beasts; for there he hath put to Amen, or, Verily, I say unto you whatsoever ye shall bind on earth shall be bound in heaven; that we also might understand how much more grievously he is punished that seemed to us to be left unpunished. And so I have unfolded those Four ways wherein the power of the keys is usually practised by the Ministers of the Church.  

4. Abuse of the keys.  And thus far with God's assistance have we waded in declaring the power granted by Christ, and the true employment of the keys. But as Sovereignty may degenerate into Tyranny, and power into violence and oppression; even so it hath fared in this Ministerial office: Some have been puffed up with Pharisaical honours, as to dilate their fringes, and pass the bounds of Christ's Commission. That man of Rome who pretends to have Peter's keys only, or principally at his devotion, cannot be content to sit in the Temple of God, but will there sit as God; and intrude upon the Royal prerogative of our Lord and Master; planting his throne far above Princes, and not content with that, but to usurp upon Divine honours. Thomas Aquinas (or whosoever made that book De regimine Principum) tells us of strange things, and saith we must say so too: 
Oportet dicere in summo Pontifice esse plenitud●nem omnium gratiarum, quia ipse solus confert pl●nam indulgentiam omaium peccatorum; ut competat sibi, quod de primo principe Domino dicimus, quia de plenitudine ejus nos omnes accepimus. Aq. de Regim. Princip. l. 3. c. 10. fol. 83. Paris 1509.  That in the Pope there is fullness of all graces, because he alone granteth full pardon of all sins, that it may be verified of him, which we say of the chief Prince and Lord; for of his fullness we have all received. 
Quod si dicatur referri ad solam spiritualem potestatem, hoc esse non pot●st, quia corper●le & temporale ex spirituali, & perpetuo dependet, sicut corporis operatio ex virtute animae. Id. ib.  Nor must this fullness be confined unto spiritual power, but comprehend the temporal also; because that which is corporal and temporal dependeth upon that which is spiritual, and perpetual, as the operation of the body upon the power of the mind. Nor can any Laws hold him in, for with the key of dispensation he turns them lose at his pleasure. The like power he claimeth over vows and oaths. Over Princes to absolve them from their Sceptres, and subjects from their obedience. Christ saith, I came not to destroy, but to fulfil, and his pretended vicar comes not to fulfil, but to destroy; not to dispense, but to dissipate. So the keys at Rome give him all power over all persons, and in all cases, to do what he please. And such was the carriage and deportment of Gregory the VII. who no sooner occupied the chair at Rome, but began to glory that both persons of King and Priest were imposed upon him by Christ; 
Utramque personam sibi impositam esse à Christo, se quodcunque ut lib●ret, ligare, & solvere posse, jactitare, utramque personam agitare. Aventin. h●st. Boiorum. l. 4. p. 564. Ingolstadii, 1554.  that he acted the part of both. bo●sting that he had power to bind and lose any thing, and as he pleased.— Insomuch that he could not err, 
Utpote qui errare non possit, & à Christo Do●●●o servatore nostro, Pet: oque acceperit p●● statem, ut solvat, ligetque utcunque libeat. l. ib.  that he had received power from Christ our Lord and Saviour; and from Peter to lose and bind as to him seemed good; 
Plerique Antichristum esse praedicabant, titulo Christi n●gotium Antichristi agitat, in Babylonia & Templo Dei sedet, supra omne id quod colitur extollitur, quasi Deus sit, se errare non posse gloriatur.— Homines non peccetis, sed l●gi Christi at que Sacramentis solvit,— Nimium si●i de Pharisaeorum supercilio sumit, ut quosque damnare vel solvere arbitretur: Cùm apud Deum non sententia Sacerdotis, sed vita hominis quaeratur. Aventin. hist. Boior. p. 573.  whereupon many preacked openly against him, calling him Antichrist, that he pretended for Christ, but promoted the affairs of Antichrist: That at Babylon he sat in the Temple of God; and was extolled above all that which is worshipped; glorying that he cannot err, as if he were a very God; losing men not from their sins, but from the Law of Christ, and from their fealty and oaths; taking upon him too much of Pharisaical loftiness; and in imagining he can condemn any man, or set him free; whereas God enquireth after the man's life, not after the Priest's sentence. The stories of these times are full of the licentious proceed of these Prelates, serving their ambitious designs under a pretext of Christ's keys. In the next age they lay still, humbled by the swordmen, by the exploits of the French under Lewis the XII. on that side the Alps, against Julius II. that warlike Pope; and of the Imperialists under the conduct of Charles Bourbon, sacking Rome, and shutting up Clement VII, a man taken from being a Knight of Malta to the holy Papacy. But of late revived in the insolent attempts of Paul V interdicting the Venetian Republic, wherein his Flatterers and Proctors bore him up as a God upon earth, 
Quarrels of Paul V with the State of Venice, lib. 4. pag. 208.  a Sun of Justice and light of Religion: How the Judgement of God, and sentence of the Pope were one and the same thing; as also the Tribunal and court of the Pope and God; that to doubt of the power of the Pope, is as much as to doubt of the power of God. But the best of it was, that prudent Senate made small reckoning of these Rodomontadoes, and through their resolute carriage, all his pretensions and censures came to nought; and those formidable names of Peter's keys, and his sword; of the See Apostolic, and infallible judgement, and his unlimited jurisdiction, (by all which Christendom was formerly enchanted and held in awe) proved but Panic fears, and vain titles of Papal usurpation.  
And what humility can be expected from the Scholars, whose Master is thus swollen, and puffed up; where the meanest Priest in this army that followeth this king of Pride, 
Negatur remissio cis quibus noluerint Sacerdotes remittere. Bellar. l. 3. de Poen. c. 12.  arrogateth such fullness of power in opening and shutting of Heaven Gates, that forgiveness is denied unto them to whom the Priest will not forgive. As if God's mercy were pinned upon his sleeve; and Priestly absolution were to be preferred, and more to be ascribed thereunto, than unto God. Note (saith Richardus) that God looseth the band of damnation conditionally, but the Minister of the Lord simply, and as I may say wholly, 
Notandum est quòd vinculum damnationis Dominus solvit conditionaliter, Minister verò simpliciter, &, ut sic dicam, integraliter, Poenitentem namque à debito damnationis Deus absolvit sub tali conditione, ut eum oporteat (prout potest) Sacerdotis absolutionem quaerere, & ad ejus arbitrium debito modo satisfacere, nam si facere neglexerit, periculum aeternum non evadit. Rich. de Clavib. cap. 9  for God absolveth a Penitent from the debt of Damnation under such a condition, that it behooveth him (if he can) to seek the absolution of a Priest, and to make satisfaction in a fitting manner at his pleasure, which if he neglect to do he escapeth not eternal danger. As if God's absolution were incomplete, till it be pronounced by the Priest, and he should say, I absolve you as much as in me lieth, but go unto the Priests, and tell them the story of your lives, that you may be throughly cleansed, so licensing them (as it were) for Priestly power, from whose ultima manus, and lips must be their Quietus est, and full discharge; yet not so full as you imagine, for (saith Sir Richard) As the absolution of God from eternal death implies this condition, 
Rich. tract. de Clau. cap. 9  to confess saltem in voto, and to be absolved by a Priest; so the absolution of the Priest from the debt of future purgation, (or of Purgatory) is conditional likewise, viz. if that satisfaction be performed as the Priest in foro poenitentiali shall enjoin. According to this Doctor God absolveth a penitent from hell, but conditionally, if forsooth he submit himself unto the Sacrament of Penance. And the Priest so too from Purgatory, if the Penitent observe, and fulfil the satisfaction of Penance; and with this last condition (sc. doing of Penance) a Papal indulgence, or pardon will dispense. Upon the matter then the doctrine of indulgences may take away the fear of Purgatory; and the doctrine of Purgatory the fear of Hell. Thus for all their great cry in their power of absolving, it sits down in a point of no moment, not in losing from sin, or eternal punishment, but from temporary pains only, and that by way of commutation; the fire of Purgatory being extinguished in undergoing such Penance, as the Priest imposeth.  

The disorder of Romish penance and pardon.  And herein is justly reprehended that preposterous course observed in the Church of Rome; for whereas in the Primitive Church open sinners were put to penance, and after due performance thereof, they were reconciled, and no discharge nor absolution could be expected from the Minister, till all reckon were ended by the Penitent: It is the fashion in this Church, to absolve immediately upon confession, 
Hod●è statim à facta confessione manus poenit nti imponitur, & ad communionis jus admittitur, & post absolutionem opera aliqua pietatis quae ad carnis castìgationem, & reliquiarum peccatorum expurguionem saciant, injunguntur. Casland. Consult. Art. 11. de Confession.  and after absolution to impose the penance, and so come in with their after-reckoning. And what is this but as some of the Ancients have observed, first to lose, and afterwards to bind; Putting herein (as that Ecebolius of the times, and Renegado Spalatto once observed) the cart before the horse; 
La Romana perversità pone il carro inanti alli Bovi; & prima concede la remissione, poi impone l'opere di penitenza, quali dourebbono procedere dal Pentimento, & cosis molto piú precedere la remissione. Marc. Anton. de Dominis Predica in Londra, appresso Giovanni Billio 1617.  first conferring pardon, and afterwards impose the work of Penance which ought before to proceed from the Penitent, and much more to precede Remission. But not the least wrong committed against the just use of the keys, is in making the absolution of the Priest a Sacramental act, conferring grace by the work wrought; and that absolution issuing from the Priest's lips striketh such a stroke, that by virtue thereof attrition doth become contrition. 
Absolution not efficacious ex operato.  As much as if they had said, that a sorrow arising from a servile fear of punishment, and such a fruitless Repentance as Judas carried to hell with him, may by virtue of the Priest's absolution become a godly sorrow, working repentance to salvation not to be repent of; which must needs proceed from a secret and mysterious kind of operation in the absolution itself, when as sorrow conceived upon dread of punishment, and that may be found in wicked Cain, as well as in righteous Abel, shall be changed into such a sorrow as ariseth upon an hatred of sin; upon an apprehension of God's displeasure, and his abused mercy that his gifts are slighted, and virtuous exercises too much neglected, which is a filial sorrow, and proper to such which are sealed by the Spirit to the day of adoption. It cannot be conceived the great harms that fall out upon this Spiritual cozenage, which flattereth and milketh sinners, that although they bring not perfect repentance, 
D'attrito si sacci subito contrito, cioé che se bene non há il vero, & persetto pentimento d' suoi p●ccati, má un certo picciolo, & leggiero, per timor solam●nte d●l divin castigo, & non per odio del peccato, con l'assolutione; Egli goda il beneficio della remissione tanto, quanto se egli havesse il vero, & perfetto pentimento, col vero odio del peccato. Predica. supra. pag. 47.  but a light and small sorrow, conceived upon fear of punishment, and not upon hatred of sin, pieced with absolution, they shall obtain remission of sins, in as ample manner, as if they had brought all the sorrow in the world, and their repantance had been as complete as might be, accompanied with a very hatred of sin. Is not this to dandle sinners in their evil way? And as for that temporal punishment which is supposed to remain for the Priest to inflict, and to afflict the sinner, either a formal penance, or a Papal indulgence shall strike off that likewise. A plausible doctrine for those that would live after the flesh, that sin may be pardoned without hatred of sin, that sorrow in itself imperfect, by virtue of another man's help may be perfected. That there lies such virtue in absolution as to qualify persons, otherwise indisposed, to reap the fruit thereof; for what sinner would stand so much upon contrition, if attrition would serve the turn? or earnestly repent, if such a small or crude sorrow might be accepted? I may not well stay any longer upon this abusive part of the keys. And at the length soit peu soit prou, as the French man speaks, be it little or much, I have, (God being my help) absolved this point; the Ministry of the keys being no small part of our Sacred Function, and with what success, I had rather the judicious Reader suppose, then make the relation myself; it being a matter not usually, or at least not methodically unfolded by your ordinary writers.  
By all this that hath been said, 
Conclusion.  you may discern how powerful and useful the keys are, how far forth they conduce to remission of sin by the act and benefit of absolution, promised Matth. 16.19. and accomplished John 20.23. Now little or no use can be made hereof, except the sin, and inward contrition for the same be discovered by some sensible demonstrations. And no sins either for number or greatness are excepted from absolution. Christ teacheth us to forgive till seventy times seven, which amounteth to 
(a) 490 times accounting (as it ought to be) a Jubilee to consist of 49 years, not 50. Psal. 40.12. Orat. Manasseh. Luke 4.27. Qualities requisite in such that desire to be relieved by the benefit of the keys.  ten Jubilees of pardon; and we have example of one, whose sins were more in number than the hairs of his head; and of another, whose were more than the sands of the sea, that obtained pardon: Yet as Christ saith, There were many Lepers in Israel in the time of Elizeus the Prophet, and none of them were cleansed save Naaman the Syrian. So many sins there be, and many sinners there be, and none remitted except they be of the Quorum remiseritis, by God or the Ministry of his Priests. You may perceive by what hath been discoursed, that many things are required to remission of sins: The Priest may do his devoir, yet the absolution may not close, except the Penitent stand rightly disposed. The party then rightly qualified; 

1. he must be within the house or family to whom the keys belong, for what have Priests to do to judge those that are without? It is required then that he be within his jurisdiction, that is to say, a member of the Church, and a believing Christian. In the Law the Propitiatory was annexed to the Ark, 
Exod. 26.34.  to show that they must hold of the Ark as God's people, that would be partakers of the propitiation for their sins; Remission of sins being sors sanctorum, & does ecclesiae, the inheritance of the Saints, and dowry of the Church.  
2. Also he that would claim any benefit of the keys, must be repentant, for in Christ's name are preached Repentance and forgiveness of sins, 
Luke 24.47.  and those whom he hath put together, man cannot part asunder.   And to Repentance there go two things, 

1. a feeling of chains, and imprisonment,  
2. a grief for them with a desire to be loosed; for sentiat onus qui vult levari, & sentiat vincula qui vult solvi;   let him feel the weight of his burden that would be eased, as David did, when he cried out, 
Psal. 38.  my sins are too heavy for me to bear; and the straitness of his bonds, that would be freed, as Paul did, when he saw the law in his members bringing him into captivity unto the law of sin, and thereupon exclaimed, who shall deliver me from the body of this death? 
Rom. 7.23.  And no otherwise doth Christ proclaim it, that none should come unto him but such as are weary and heavy laden. Grow sensible then of thy oppression under sin, how the Irons enter into thy soul, 
Matth. 11.  be sorrowful for captivating thyself with those bonds. Resort unto the Priest, show him thy fetters, and crave his assistance to strike them off; and then whom the Son of man shall set free, or the Priest in his name, he shall be free indeed. And this is the first, and most remarkable consideration, why unto the Priest sins must be confessed.    

CHAP. IX.  
The Contents.  
Paternal affection in the Confessary. Good for sheep if the shepherd know their diseases. Medicinal Confession. The grief better healed when clearer opened. Ghostly counsel of great importance to a Penitent. Great care in the choice of a discreet Confessor. Rome's rigid Tenet. Absolution denounced by any Priest besides the Ordinary to be invalid. The inconveniencies thereof. The Parochial Priest not to be deserted without just cause, and the same to be approved by the Diocesan.  

II. Priest a spiritual Father.  THere are other inducements besides that which hath been spoken, inclining to the practic of Confession, which are now distinctly, but succinctly to follow in their order; as first the Relation of a Spiritual Father, for that Paternal affection is (or should be) betwixt the Pastor and his people; Love being the chain that toeth the one to his charge, and the other to his due respect. Now what secrets will a dutiful child conceal from an affectionate father? especially secrets of that nature that may be redressed by the father's help; and may prove obnoxious by the son's concealment. A good Father tenders the infirmities of his child, and upon notice thereof will either cure, or cover them. Thus stood Saint Paul affectionate unto the Corinthians. 
1 Cor. 5.14.  I writ not these things to shame you, but as my beloved sons I warn you. q. d. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Theoph. in 1 Cor. 5.  I speak not from a malicious mind to calumniate or disparage you, but unto children, and that beloved; pardon me if I have spoken something harshly, it proceeded from love: I reprove you not but warn you; and who will not with patience endure a father's warnings? he proceedeth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem. ibid.  many instructors you may meet withal but not many fathers, and their care may be much, but not like my affection; and however they may instruct you, yet it is I that in Christ Jesus have begotten you through my Gospel, in that natural way expressing how great his love was, as Theophy lact observed. Now if love thus descend, why should it not ascend? why art thou ashamed to make known thy state to such a father? who will neither write, nor speak to shame thee, and whatsoever he doth therein is by way of monition only, and no way prejudicial. 
Greg Nyssen. de Poen. in appendice operum Paris. 1618. p. 176.  Take then as Gregory Nissen advised) the Priest for a partner of thine affliction, and as thy father, show unto him without blushing the things that are kept close, he will have care both of thy credit, and of thy cure. See this testimony more amply before.  
The next denomination is of a Shepherd and flock, 
III. Priest a Pastor. Heb. 13.20. john 21.16.  a name which the Apostle hath given unto Christ the great Shepherd of the sheep; and Christ to his Apostle, in feed my sheep. Now it cannot be amiss for the sheep if the shepherd know their 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Th●oph. in cap. 5. ad Eph. p. 552.  diseases. Christ the Arch shepherd differs herein from all others; for whereas some shepherds are clothed with the fleece, feed upon their milk, and kill their sheep for meat; contrariwise, Christ clotheth them, feedeth them, and was slain for them likewise; and His shepherds herein differ from our shepherds: for how ever they are clothed with the fleece, fed with the milk, and reap temporal things, yet have they not power over their lives, to kill them, but to feed and preserve them; yea, if by negligence any of their flock suffer damage, it will be set upon their head and reckoning. It was wittily observed by that learned and ancient Father; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clom. Alex. Strom. l. 1. pag. 203.  Clomons Alexandrinus, that the Shepherd and the Cook view not the sheep alike. The Butcher handles him if fat and fit for the slaughter; the shepherd contented with the fleece, and milk, and increase, hath care and watcheth over his flock. Let the sheep then distinguish the shepherds' voice from a stranger, and to him let their griefs be unfolded. And let the same mind be in the shepherds, that was in Christ Jesus. He that is studious to heal the vices of humane infirmity, 
Qui studet humanae infirmitatis emendare vitia, ipsam infirmitatem suis debet sustinere & quodammodo pensare hum●ris, non ab●●c●re; Nam pastor ille Evangelicus lassam ovem vexisse legitur, non abjecisse. Ambr. l. 1. de Poen. c. 1.  (saith Ambrose) must take upon him the infirmity itself, and bear it as it were, upon his own shoulders, not cast it off, for that Evangelical shepherd is said to have born the wearied sheep, and not to have cast it off. And can thy infirmities be better known to any than unto him that will take them to himself, and bear the burden upon his own shoulders?  

iv Priest a spiritual physician. Tacentibus non facilè potest medela opportuni & necessarii sermonis adhiberi. Ex lib. Clement. MS.  The fourth Correspondence is as unto a Physician, wherein that adage of our Saviour holdeth, the whole need not the Physician, but the sick; And as a sick patient possesseth his Physician with each remarkable passage in his sickness, that the grief being fully apprehended, the remedy may be the better applied: So should it be in the case of spiritual diseases also. The Fathers are very plentiful in their inlargements upon this Medicinal Confession. God, saith Origen, as he hath prepared medicines for the body, 
Sicut corpori medicamenta praeparavit.— ità etiam animae medicamenta praeparavit, in his sermonibus quos per divinas Scripturas seminavit atque d●spersit. Archiatros est salvator, qui possit curare omnem languorem & infirmitatem. Discipuli verò ejus. Petrus vel Paulus, sed & Prophetae Medici sunt, & by omnes qui post Apostolos in Ecclesia positi sunt, quilus curandorum vulnerum disciplina commissa est; Quos voluit Deus. in Ecclessa sua esse Medicos animarum. Origen. hom. 1. in Psal. 37. circ. Principium.  so hath he for the soul likewise, that we should seek for salves in those Sermons which he hath sowed and dispersed throughout the divine Scriptures. Christ is the chief Physician, and who is able to heal all diseases and infirmities. But his Disciples also Peter and Paul, yea, the Prophets are Physicians likewise. Yea, all those who after the Apostles have their place in the Church, and to whom the discipline of healing wounds is committed, whom God hath placed in the Church to be soul-Physicians. To which purpose Saint Cyprian writeth, 
Peccatores per Confessionem animi sui pondus exponunt, salutarem in delam parvis sc. & modicis vulneribus exquirunt. Cypr. l. 5. de laps.  how sinners by confession expose [unto the Priests] the burden of their mind, and seek for wholesome medicines even for small and sleighty wounds. And Saint Hierome of him that is bitten by the old Serpent the Devil, and concealeth the wound, saith, that the Doctor who hath the tongue to heal, can avail him nothing, 
Magister qui babet linguam ad curand in, facilè ci prodesse non poterit; si enim erubescat aegrotus vulnus Medico consiteri, quod ignorat Medicina non curate, Hieron. in Ecclesiast. cap. 10.  for if the sick man be ashamed to confess his disease unto the Physician, no Physic can heal that it knoweth not. And again, The wound that is not perceived is slowly healed. 
Vul●us non intellectum tardiùs sanatur. Idem.  And Saint chrysostom taking notice of the small care we have of our souls health, and of the spiritual Physician, and eke of our backwardness in making known our infirmities; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tom. 6. pag. 10.  Herein (saith he) much skill must be used, that those who labour under such diseases, may be persuaded willingly to submit themselves unto the Priests, that they might be cured; and not that only, but that they may know withal how to be thankful unto them for such cures. And indeed our general unthankfulness herein, argues few to be cured, or to understand the cure, and by whose means it was perfected; for were we sensible of this benefit, 
Si transgredimur in aliquo peccato post Baptismum, ordinavit nobis poenitentiam proter fragilitatem nostram; idrò debemus confessiones nostras veraciter confiteri, & fructus d●gnos facere, id est, praeterita ne 〈◊〉, secundum jussionem Deum timentis Sacerdotis. Qui Sacerdos ut sapiens Med●cus primùm sciat curare peccata sua, & postea aliena vulnera detergere & sanare, non publicare. Nos sequamur, perquiramus, etiam talilus consilium salutis nostrae ineamus. Aug. epist. III. ad Julian. Com.  we could not be ingrateful unto those that in any sense procured the same. Saint Aus●in unto Count Julian hath written thus; If we offend by any sin after Baptism, God for our frailty hath ordained repentance; therefore ought we truly to make our confessions, and to bring forth worthy fruit, that is, not to renew our former offences, according to the Priest's prescript that feareth God, who as a wise Physician first knoweth how to heal his own sins, and afterwards to scour the wounds of others, and to heal, but not publish them. Let us follow after such, inquire them out, and of such take counsel for our salvation. And we read in Ecclesiastical story, that when Ambrose that devout Bishop demanded of Theodosius that penitent Emperor, with what plasters he had cured his wounds? 
Quibus pharmacis curasti vulnera ista? Respondet Imperator, Tuum opus est & ostendere & miscere Pharmaca, m●um verò suscipere. Histor. Tripartit. l. 9 cap. 30.  the Prince answered, To you it belongeth to temper the plasters, and prescribe the salves, and for me to receive the saeme. I have read the relation of a dream, (and dreams may admonish, and illustrate, though not confirm, saith Gorson; 
Audivi quosd●m referentes de Scriptura etsi non certa, tamen non destruente fidem, sed potius delectante. Author operis imperfect. in Matth. Homil.  or as chrysostom of the strange shape and form of that Star which shone before the Eastern Sages, Matth. 2. related by some, that it did not destroy but delight the truth.) Then solace thyself (Christian Reader) with this fancy. There was a Gentleman that loved a widow besides his wife, and privily in his garden under the covert of a certain tree committed folly with her; shortly after lying in bed with his own wife, it came to pass that she was sorely terrified with a dream, whereof he demanded the cause; she told him how in her dream as he was standing under such a tree, a Savage seemed to run him through the heart with a sharp sword; 
Clam in proprio horto sub quadam arbore pulcherrima adulterium commisit.  the very terror whereof (she tendering her husband's safety) put her to that outcry. The dream was no sooner opened, but his Conscience made the exposition; that it was the sword of sin which had wounded his soul: 
Saeviens Tyrannus per medium cordis tui●ut eras sub tali arbore cum gladio acutissimo te perforavit.  When the morning was come, and both risen from their bed, he advised her, (for that she had not quietly rested that night) to go to Church, and afterwards to repose herself upon a couch which she did. In the mean space my man sent for his Confessor, brought him to the same place in the garden under the same tree, and there abundantly weeping, 
Quo audito, animadvertit ille esse vulnus peccati animae ipsius.  confessed that sin with the rest that were behind unto him. The Ghostly Father perceiving such plenty of tears and contrition, imposed but an easy penance upon him, viz. the recital of five Ave Maries; and afterwards as the Gentleman and his Confessor were come into the house, and as they were sat at dinner, the wife newly awaked, entered the room, and folding her hushand within her arms, kissed him. He wondering at her behaviour, and unseasonable embracements; she excused the same for joy of a new and fresh dream, which had clean extinguished the grief upon the former; for (quoth she) as I now slept, it seemed a certain Physician came unto thee under the same tree, 
Vidi Medicum quendam ut eras sub tali arbore, ponentem quinque flores in vulnere, undè continuò sanatus es. Spec. Exemplor. dist. 8. Sect. 4.  and put five flowers into the wounds, which instantly healed it, and this is the cause of these my unusual salutes. Where, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is figuratively expressed the wounding of the soul, and curation thereof. But we rely not much upon such pious dreams, little better than pious fables, where we have a more sure word of prophecy. The Priests may rather justly complain how little they are frequented, and of the scarcity of their Patients; and that must needs arise from the obnoxious conceits of many, preferring shame before danger, and had rather keep the disease by them close, than to have it cured by publishing the same. Yea, if some proceed so far as to discover their disease to the Physician, they either sl●ght his prescriptions, and imagine like Naaman-Syrus, their own Rivers as powerful to heal their Lepryes, as the Priest's Jordan; or else dislike them as too corrosive and bitter, and thereupon grow angry and discontented with the Physician. 
Curae impatiens populus & medelae, in perniciem Medentis exarsit. Orig. hom. 1. in Psal. 37. Jer. 8.22.  A people impatient of the cure and healing, as Origen once complained, are incensed against him that would heal them: whatsoever may be the cause, this way of healing is so little thought on, as if there were no balm in Gilead, and no Physician there, that the health of the daughter of my people may be recovered.  

V The Priest a counsellor and comforter. Book of Common-Prayer, at the Communion. Prov. 19.20.  The fifth and last motive to confess unto the Priest is for advise and comfort, insomuch as the weightiest affairs stand most in need of counsel, and comfort is not more welcome than to a wounded spirit; this our Church willeth, Let him open his grief to me, or some other learned and discreet Minister, that he may receive such Ghostly counsel, advice and comfort, as his conscience may be relieved. Hear counsel (saith the wise man) and receive instruction, that thou mayest be wise in thy latter end: as if he should say, wisdom is augmented in the nursery of counsel, and instruction. Now in the case of sin there cannot be greater danger, nor greater happiness than to decline the stroke; discreet counsel therefore that tends to that end is much to be prised. Thine own heart is deceitful, and ofttimes conceals the sin, or else diminisheth the guilt, or excuseth the offence. And if thou gain a sight of thy sin, very seldom shall thy contrition be truly poised; either thy sorrow swallowing up thyself or else thy sin swallowing up thy sorrow: sure it is not the least art so to order contrition aright, that it may arise upon just cause, be moderated with fitting discretion, and directed to such ends, that it may prove a godly sorrow, and such which accompanieth salvation. Again, it is not the least of a sinner's unhappiness the loss of God and his favour; now to recover the same, what counsel can be thought superfluous? if the favour of a great man be lost, how much means, how many friends, and how great advice should be used to gain him back? And when his favour is obtained, what study and diligence shall be practised in the continuance thereof? when a Penitent hath hit upon a right contrition, hath hopes and comfort of the return of God's favour, he cannot be ignorant of his own frailty, and therefore needeth directions as much in way of remedy against relapse, as in way of Physic for recovery. Lay all these together, the deceitfulness of thine own heart, and of sin, the danger of contrition lest it prove not sincere; the great peril in the loss of God's favour, and the difficulty in the recovery thereof; the procliveness of man's nature to plunge into former sins; and tell me if there be not need of more heads than a sinners own in this case of contrition and reconciliation. We read in the bastard-epistles of Clemens this constitution, which is there fathered upon Peter, that if envy, or infidelity, 
Quòd si●fortè alicujus cor, vel liv●r, vel infidelitas, vel aliquod malum latenter irrepserit, non erubescat qui animae suae curam gerit, confiteri haec huic qui praeest, ut ab ipso per verbum Dei & salubre consilium curetui. Clem. Ep. 1. ad Jacob. fr. Domini.  or any other evil did secretly creep into any man's heart, he who had care of his own soul, should not be ashamed to confess those things unto him who had the oversight of him; that by God's word and wholesome counsel he might be cured by him. This constitution sure is Apostolical, though the Epistles be not; for better advice cannot be prescribed in the case of sin than how to repent thereof, and prevent it. In ancient times the Priest's advice was held so necessary, that penitential laws were enacted, and Canons ordained, 
Certas Poenitentiae leges condere, quibus & tempus & modus s●ngulis peccatis expiandis praestitueretur (Canon's Poenitentiales vocant) quibus ut fieret satis, opus crat sacerdotem in consilium adhibert, praesertim à laicis.  the better to enable him for direction, wherein the time and manner of Repentance is set down for sins in particular: for the observing of which, the Laics were to be advised by the Priests; 
Severè jubent in legibus suis, ut Sacerdotes Poenitentialem Librum benè calleant,— ut accepto ab eis salutari consilio, saluberrimis poenitentiae observationibus, seu mutuis orationibus p●ocatorum maculas diluamus.  hence the Imperial laws commanded Priests to be well versed and seen in the Penitential Book▪ Theodulphus Bishop of Orleans stated confession to be therefore necessary, that wholesome counsel being received from Priests, we may through the saving observations of penance, and mutual prayers, wash out the spots of sins. Such laws with us in England were ordained by Theodore sometimes Archbishop of Canturbury, to inform the Priests to become able Penitentiaries. From whence Beatus Rhenanus concludeth in this sort; 
Vides igitur necessarium fuisse Sacerdotis uti consilio, quatenus institutis Poenitentiae legibus fieret satis, quae laicis non perinde cognitae erant. B. Rhen. praef. ad Te●●l. de Poenit.  Thou seest therefore how necessary it is to use the counsel of the Priest, in as much as the laws instituted for penance might be fulfilled, which were not so well known unto the Laity.  
For Consolation, wherein not the least part of the Priest's counsel consisteth. A Priest must fit his words upon the wheel, 
Prov. 25.11.  that they may be as apples of gold in pictures of silver. Cordial Physic being necessary for some patients. His care must be, not to quench the s●●oking flax, nor to break the bruised reed; often imitating his Master's words, which were to languishing souls, Confide fili, son be of good cheer, thy sins are forgiven thee: that High Priest was sent to heal the broken hearted, 
Luke 4.18, 19  to preach deliverance to the captives, and recovering of sight to the blind; and to set at liberty them that are bruised, 
Deus crimen nullum excepit qui peccata donavit omnia. Ambr.  and to proclaim the year of Jubilte, or acceptable year of the Lord. And the Priests of his order have the same errand. God makes no exception of any offence, that pardoneth all sins. Great encouragements then to come unto the Priest, if you respect the power of absolution no small benefit, the careful love of a Father, no mean affection; the wholesome receipts of a Physician, no little profit; the sound advice and welcome consolation of a Counsellor, no small happiness: what should bar thee from making use of these no Punctigl●o's or mean furtherances of thy souls good? And in pio Sacerdote haec insunt omnia: All these graces are lodged in the bosom of a good and indulgent Priest; for we do not (saith Ambrose) make ourselves merry upon the hearing of other men's sins, 
Non ergo gaudeamus super alicujus peccatum, sed magis lugeamus.— nec immeritò, quoniam qui lapsu alieno gaudet, Diaboli gaudet victoria. Ambr. lib. 2. de Poen. cap. 8.  but we bewail them rather, and that not without just cause; for he that rejoiceth at another man's fall, rejoiceth that the Devil hath got the day and victory.  
To a Minister thus qualified address thyself; I hear thee say that thou wouldst gladly do so, 
Confessor Ordinary is he that hath cure of souls.  but canst not meet with one of a thousand adorned with these properties. (My good friend) let not the supposed scarcity of virtuous Priests retard thee from thy duty, lest this pretence seem not a real truth, but a Diabolical fancy and supposition; for the Devil knoweth all ways to the wood, and when he feels thy heart well disposed to confession, will cast into thy head distastes of the Confessors, that out of some dislike unto the persons, the act of their Ministry might be neglected, and thy soul remain a captive under durance of the same bonds still. Do herein as thou wouldst do with thy Lawyer and Physician; for although the professors in those faculties are not universally, nor perhaps usually of the honestest sort of men, yet a Lawyer thou must retain, and a Physician thou wilt resort unto, in hope to light on learned and honest men (as either profession yieldeth store of Reverend and learned personages) where then so much chaff is mingled with corn, the use of Law and Physic must not be left off, only thou art to fan the persons, and be more circumspect in thy choice. Besides, the power and efficacy of the keys depends not upon the dignity of the Priest's Person, for an evil man may be a good Minister; yet a clean Cook is preferred before a sloven in dressing of meats. The Arabians have a Proverb, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Jos. Scalig. & Tho. Erpenio. Edit. XXXVI. pag. 30.  Open not thy secret unto Apes; that is, detect not thy secrets unto scorners; for as Apes are mimical imitators of men's actions, so do skorners usually act and represent their words and gesture whom they would lay open to derision; from Priests of this nature set a lock upon thy lips; and choose with care thy Minister, and make use of his Ministry with Conscience. It was one of Diogenes his Apothegms, who upon the view of Philosophers and Physicians, amongst other men, 
Il avoit de coustome de dire, quand il voyoit des Medicines, & Philosophées enters les hommes; que de tous les animaux l'homme estoit le plus advisé. Thever des illust. hommes liv. 2. chap. 6. v●é de Diogenes.  was wont to say that amongst all living creatures a man should be best advised of these two. Our choicest treasures we usually commit to our choicest friend. And what Jewel more precious than the ●oul of man? and what thing more necessary than the salvation thereof? Make good proof (saith Origen) of thy Physician, to whom thou oughtest to expose the cause of thy languishing. 
Tantummodo circumspice diligentiùs cui debeas confiteri peccatum tuum; proba priùs medicum cui debeas causam languoris exponere, qui sciat infirmari cum infirmante, flere cum flente, qui condolendi & compatiendi noverit disciplinam, ut ità demùm si quid ille dixerit, qui se priùs & eruditum Medicum oftenderit & misericordem, si quid confilii dederit facias & sequaris. Orig hom. 2. in Ps. 37.  Be very circumspect to whom thou art to confess thy sin, that he know how to be weak with those that are weak, to weep with those that weep, and can well skill of condoling and compassion; So at length if he shall prescribe any thing that hath showed himself a learned Physician and a gentle, the counsel he shall give thee embrace and follow it. He therefore that mindeth his souls good, must consider that much resteth in the choice of a skilful Physician, but much more in the paint that must be taken by the Patient himself. 
Aliud est favore vel odio proprium Sacerdotem cont●mnere, quoth Canon's vetant; aliud cae cum vitare, quod Urbanus monet. Lomb. l. 4. dist. 21. Sect. Caveat aut●m.  Therefore our Church confines not a parishioner, but gives him leave to come unto his own Minister, or some other that is discreet and learned; so that if discretion, or learning, or both reside not in thine own Minister, thou art at liberty for some other: But let thy Conscience bear thee witness that thou forsakest him only for defect of these, and for no other sinister respect, lest this liberty be unto thee an occasion of sinning; and thou forsaking thy shepherd, prove but a wandering sheep. The Church of Rome is too much in the other extreme, not only censuring those that resort to other Priests, but making their censures void also. He that shall wittingly address himself unto a strange Priest, 
Qui scienter alienum accedit Sacerdotem, & non habentem potestatem super cum, non absolvitur, quia talis ponit absolutioni obi cem per praevaricationem praecepti ecclesiastici— immo bona fide accedenti alienum Sacerdotem negligenter, ignorantia non excusat, nec talis percipit absolutionis fructum. Ru. Tapper. Art. 5. p. 85.  and that hath no power over him, is not absolved because such an one puts a bar to absolution, by transgressing the precepts of the Church, (saith Tapper.) Yea, and more than that; he that shall mistake through ignorance a strange Priest for his own, his negligent ignorance shall not excuse; nor shall he partake of absolution: A rigid assertion. Saint Paul obtained mercy at God's hands because he did it ignorantly; but no mercy may be obtained at the Priest's hands, though the Penitent do it ignorantly also. And this the School men say is for want of a subject matter for the power of absolution to work on. The Priest at his admission into holy Orders, saith Scotus, 
Habet Sacerdos ex ordine potestatem activam judicandi, sed non passivam, sive materiam; sed oportet aliquem subditum sibi dari, in quem habeat jurisdictionem, non solùm ad hoc, ut vitè absolvat, sed ut simpliciter absolvat. Quia sententia à non suo judice lata, est nulla. Scotus lib. 4. dist. 19  receiveth the active power to judge, but not the passive, or matter whereupon he is to sit; for it is necessary that there should be some subject to his jurisdiction, not only for the right use, but for the use itself of absolution; for sentence given by a Judge that hath no authority is a mere nullity. And what is this but a net and snare for troubled minds; for may it not be suspected, whether this Priest be thine own Confessor, especially when he is landed from beyond the Seas, and here moveth in no certain orb? Our English Romanists may do well to consider, whether their Priests without a faculty from Rome can hear confessions, and absolve in England; and whether every errand Priest is so furnished, that comes unto them in that name? there will lie (I fear) against many of them exceptionem fori. A key indeed you have Sir Priest, but it will not fit this lock; because it belongs not to your warehouse; I am no sheep of your pasture. Again, if the material part of this jurisdiction be not Divine, but Ecclesiastical, (as Divisions of Dioceses and Parishes are) how can the form and power thereof be divine? and if the faculty to absolve conferred upon a Priest be a Divine right, how can any Ecclesiastical Ordinance frustrate the same? God indeed is the God of Order, and there are several flocks depending upon each Pastor; and as Ordination doth enable, so institution into several charges doth enact our Ministry; and 'tis very fit that none ought to put his sickle into another man's harvest: But if a Priest Baptise in my Brother's Parish, and that Baptism is good; if I celebrate the holy Eucharist, and that consecration is Sacred: Why if I absolve upon Confession, should that absolution be invalid? But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now as we grant a liberty to a Parishioner to wave his own Pastor, so great care must be had that this prove not a licentiousness. Thy Parish-priest is thine ordinary Confessor, to whom the care of thy soul is committed, and ordinary means must be used, except in extraordinary cases. The case therefore of thy soul is not usual, or thy Minister is not regular, when addresses must be unto another; and in such events thou a Parishioner art not thine own judge. 
Ridiculus esset, immo nefarius summus Pontifex, si examen & probationem idonei Confessoris relinqueret arbitrio cujuslibet popularis. Canus Relect. de Poen. part. 6. pag. 952.  Canus questioneth whether the Pope himself can enable any Laic with this freedom, to choose what Ghostly Father himself pleaseth: and concludeth, that his Holiness would be ridiculous, yea impious, in relinquishing the examination and election of a fit Confessor to a popular person. Thou wilt say, who shall judge betwixt the Parishioner and his Priest? surely who, but the superior Diocesan, the Bishop, who is set over them both? and he upon the hearing of thy reasons, may receive thy confession himself, or licence thee for some one whom he shall judge a fit Confessor for thee. The election of a discreet Priest is not committed unto us (saith Aquinas) to be made at our pleasure, 
Electio discreti sacerdotis non est nobis commissa, ut nostro arbitrio facienda, sed de licentia superioris, si fortè proprius Sacerdos esset minùs idoneus ad apponendum peccato salutare remedium. Aquin. dist. 17. Qu. 3. art. 3.  but by the leave of a superour, in case our own Priest is not so fit to grant a wholesome remedy for sin. For who can make better provision for thee than a Father of great experience and learning? and who more ready to pleasure thee than such a grave personage that hath the chief charge of thy soul, and is thine ordinary Pastor and Governor? But I shall rest no longer upon this subject: not doubting but if this Pastoral collation between the Minister and his flock were revived, our Reverend Overseers would have an eye upon all such inconvenience. 
Alterum, ne quis alieno Sacerdoti confiteatur; alterum ne quis Sacerdos non examinatus confessiones audiat. Canus Rel. part. 6. pag. 952.  I wind it up with Canus; It may well stand with Christian reason to ordain two Canons, the one that none might confess but to his own parish Priest; and the other, that none might be made Priest, or admitted to receive either cure of souls or Confessions, without due examination; the due observance whereof would cut off many quarrels and exceptions.   

CHAP. X.  
The Contents.  
Many Positive precepts without fixed times. The practic for times and seasons left to the Church's arbitration. Time's necessary for Confession. When particular persons & consciences are perplexed. Time's convenient for all Christians; 

1. When visited with desperate diseases.  
2. Upon the undertaking of solemn actions and exploits accompanied with danger, and needing special help from God.  
3. Upon the receiving of the Blessed Eucharist; before which Confession to the Priest is always convenient, and sometimes necessary, and the neglect thereof in some cases damnable.    
WE shall proceed from the duty itself to the time for the performance thereof; it is true of all positive precepts that they bind semper, sed non ad semper, are always in force, but not always to be used. And as that devout Christian, which beside the frequenting of public prayers, hath his daily addresses in private unto God, opening his heart with the day, and shutting the same upon his knees, may be said to pray continually: So that penitent which maketh his confession as often as a distressed Conscience shall suggest, & applies himself to the use of this salve so often as the nature of his wounds shall require, may be said to make continual use of God's ordinance, and shall feel in his heart the effect and content thereof. The word of God is replenished with holy precepts, 
Praeceptis instituitur vita contra peccatum, remediis restituitur post peccatum innocentiae; infelix ille qui praeceptum contempsit & remedium .. Bern.  to avoid sin, and holy remedies to heal us of sin; and that sinner's condition is only formidable, that contemns both the precepts and the remedies. First, obey Gods command in abstaining from sin, and if that be broken, frequent the remedies (whereof Confession is one) to free thee from the guilt of sin. The whole need not the Physician, and would God we had no sins to confess; a felicity indeed much to be wished; but if thou hast sinned, the next felicity unto that is the grace of Contrition and Confession, which I say is ever to be used upon urgent occasion. For in the practic of Christian Religion, there are many precepts, of piety, of fasting, almsdeeds, etc. which are not fixed unto stationary times, but are left to the discretion of the Church, and by her appointment fitted unto times and seasons. Our Church commandeth each parishioner to receive the Eucharist three times a year, whereof Easter to be one; yet confines not a Communicant to these times only, but that he may enjoy the blessed use thereof at other times also, as his devotion and the opportunity of the Sacrament serve. Christ hath so left the precepts of communicating and confessing, 
Sic praecepta de sumenda eucharistia & confession reliquit Christus, nec revera potest determinari ex solo divino jure, quo tempore haec praecepta nos obligent. Canus Relec. de poen. part. 6. p. 957.  that it cannot be determined from divine law only, at what time they b●nd us in the use thereof. I can resolve that a wounded man should have recourse unto a Chirurgeon, and the greater danger is therein, the greater must be his speed and necessity for a salve; but cannot prognosticate at what time he shall be wounded: to repent of sin is necessary, to confess that sin, at least convenient but to sin itself contingent, falling out at no certain time, though at all times; how then can that be regulated to times, that is in it self, and in the event so irregular? There is a late 
* Lateran. sub Innocentio III. Imponit necessitatem non differendi confessio nem ultra annum, non autem dat licen●iam differendi. Bonavent.  Council that enjoins Confession once a year; that is to say, the Glossers thereof once a year at the least, but the oftener the better, if occasion be; not that any should defer to the end of the year, but that none should go beyond the year. Yet Divines well advising upon the point, have prescribed three solemn times for the use thereof; and amongst them some are peremptory, that those prefixed times without great offence may not be omitted. Others hold them not binding, but advising and counselling all Christians to practise confession at those times appointed. They follow;  

I. At the time of Death.  The first is when death seemeth by the weakness of the body, and violence of the disease to be at hand; then the advice of the Prophet to Ezechias is very seasonable, to set the house of our souls in order, when we must die and not live. 
Rubric at the visitation of the sick.  The sick person is directed by our Church, to make a special confession, if he feel his conscience troubled with any weighty matter; after which Confession the Priest shall absolve him, in a special form immediately following: Here Canus distinguisheth betwixt the peril and the point of death. 
Non idem esse periculum mortis, & articulum mortis; est periculum mortis in his duntaxat undè mors frequ●nter solet accidere; & articulos mortis, cùm regularitèr certa mors est, dut à morbo, vel vulnere, aut ab exteriore vi. Relect. de poenit. part. 6.  They are then said to be in the peril of death, who are in such actions or passions as are usually accompanied with death; as battles in War, and tempests at Sea, and grievous diseases: and the point of death is where that fatal stroke certainly ensueth; as at the time of the execution of Malefactors, or when a man laboureth of such a disease which is regularly past recovery. I dare not by any nice distinction remove Confession from the peril to the point of death; but would advise any of my charge to make use thereof, not only in the point, but the peril of death also, as their hearts shall serve them; for the fruit of devotion is never out of season.  

II. Upon achievements and undertake full of hazard and danger.  The second time upon the undertaking of any solemn action or exploit joined with certain danger, and where the divine assistance and blessing seemeth more specially to be required. As when a people or Nation humble themselves by fasting for the removal of some judgement, or the diverting of some imminent danger; that act of humiliation cannot but be more auspicious, if the people call to mind that God's hand is heavy upon them for sins, and that every man would suspect himself to be the Achan for whose transgression Israel is put to flight; and then by confessing his sin to his Minister, implore his aid and advice upon the same, I am confident our religious fast would be more pleasing unto God, and his favour more easily compassed. So when we are to bid Battle unto our enemies, considering that it is not our shield nor spear that can save us. I am persuaded that no soldiers can be more valiant and better armed than those that are prepared with confession, and have made their peace with God. We read in the history of our own Nation, how in the time of Henry the V that victorious Prince, when the Pride and strength of France was discomfited by an handful of men, and those shrewdly weakened with penury and a tedious march, at the Battle of Agin-court; 
Fabians Chronicle in Henry V Anno Regni 3. & Christi 1416. Octob. 25.  The English Host the night before was occupied in Prayer and Confession; and that the King then present caused the Bishops and other spiritual men to give unto them general absolution. And what courage his men showed, and what a Blessing came from God, that happy victory was a glorious testimony.  
The third is upon the receiving of the holy Sacrament; 
III.  wherein though we are not so forward as they are that make the omission thereof damnable in a Communicant, though otherwise well disposed; but affirm with Saint Paul, that A man may examine himself and so eat; And Saint chrysostom, Let every man examine himself, and then let him come; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in 1 Cor. 11. Ho. 28.  he doth not bid one man examine another, but every one himself, making the judgement private, and the trial without witnesses; And Theophylact, I set not a Judge over thee, but make thee thine own Judge: yet for all that, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. ibid.  the same Father maketh the Priest a special Overseer in admitting of Communicants to the Lords Table; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homil. 17. add Heb. tom. 4. p. 524.  for (saith he) as at the Olympic games the Herald there made proclamation that none of the Pretendants that were servile, thiefs, or of ill manners, should enter into the lists, or contend in that Agon: So the Priest before the Communion calling upon the Saints to enter, by that voice trieth diligently, and looketh into them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastorum est, singularum ●vium vitia explorantium. Quid si ligamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Notae Donnaei. tom 8. pag. 589.  lest any should enter unprovided. Learned Downs for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustituteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but I suppose the first word may stand; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Ethnics, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strom. l. 4. pag. 380. lin. 2. edit. Heynsii.  were the Priests which viewed the Sacrifices, and the exta, that were presented at the Altar, and upon that inspection made their predictions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Clemens Alexandrinus flyles them; or else shepherds, enquiring into the diseases of their flock in particular; intimating thereby, that the Priests under the Gospel did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by a previous examination view the bowels & conscience of those that approached to the Table of the Lord. And our Church instructeth, that if upon this examination where God and the party about to receive are only present; the Conscience remaineth unquiet, but further comfort and counsel is required; then let him make the Minister of his privy counsel also; his presence may do thee good, it cannot hurt thee. In my opinion then, in case where the conscience wrings, and that there may be great reason to fear the Judge may be prejudicated, and bribed with self-love in his own cause; the approbation of the Priest is always convenient, and sometimes necessary; as the Communicant finds himself in case: and thus much briefly for the time of Confession.   

CHAP. XI.  
The Contents.  
All convenient secrecy apprimely requisite in the Confessary. Suspicion of discovery a great enemy to Confession. Sins already committed with expressions of grief to be concealed. The Schoolmen bringing sins de futuro to be committed, within the compass of the seal, The damnable doctrine of the Jesuits, that Treasons and Conspiracies yet Plotting against Church or State, and confessed to the Priest, aught to be shut up in privacy. The odious consectaries and inconveniences thereof. Examples of sundry Confessors revealing treasons detected in confession. The preservation of Prince, Church or State to be preferred before the secrecy of the seal. Sins opened in Confession, the concealment whereof complieth not with the Priest's fidelity to his Prince and Country, to be discovered. Marriage in the Clergy no prejudice to the lawful secrecy of the seal, especially if the penalty of the old Canons against the violaters thereof should be revived.  
THat which comes next under our consideration is a necessary adjunct and condition, wherein the discretion of the Priest is much desired, that is, that he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that can lay his hand upon his mouth, seal up in all convenient secrecy the sins that are mustered up in Confession, that they may never once see the light, but lie buried in eternal silence. And truly this condition must be observed, else few will come to confession upon the least hint of publication. No man in his right senses will lie naked in his Tent, and expose himself to the scorns of a scoffing Canaan; therefore the Priest may shut his ears, except his lips be closed; for few men would have their do brought upon the stage: And if a course may be thought on to preserve men's reputation, and yet this part of the Priestly function may be executed, I see no reason but the same may and aught to be preserved. In the reprehension of one Brother that hath trespassed upon another, Christ enjoineth in the first place private monition of his fault between them two alone, 
Matth. 18.15.  and so thou hast gained thy brother, and he hath not forfeited his reputation. Christ's will was, sinners to be reproved in private, (saith Theophylact) lest being openly rebuked, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. in Mat. 18.  they may grow past shame. The reprehension than must be privately carried to preserve the offender's credit. Open reproof for the most part begetting either despair or impudence. If such care must be had upon the redargution of a sinner, than greater must be the respect of his good name, when he comes in as a volunteer upon his own confession, accusing himself upon hope of pardon. And 'tis very fit where God covereth the sins in mercy, the Priest should cover them in secrecy: for besides the prescript and light of nature, which willeth us to do as we would be done by, 
Celare peccatum de lege naturae eleganter probat Scotus quatuor rationibus: 1. ex ratione charitatis: 2. ex ratione fidelitatis: 3. ex ratione veritatis, & veracitatis: 4. ex ratione unitatis, & mutuae utilitatis. Biel, l. 4. dist. 21. Qu. Unica.  and we would be loath any secret of ours should be divulged, whereby our credit might be questioned, and good name (which to all men is a precious odour) should be defamed. Besides, we repute the Betrayers and publishers of secrets, no better than betrayers of trust, and faithless persons; and not so only, but false in their promise and word, whereby they engaged themselves to privacy. Now if these reasons have force for keeping secret a matter of importance, which as a secret hath been commended unto us; and we passed our words for the Concealment thereof. All these conditions should swear the Priest to convenient privacy. For the Penitent comes to him of his own accord; acquainteth him with the state of his soul, turns the inside of his conscience outward, and resorteth to him as God's Deputy for comfort, for absolution; and the Priest herein should resemble God whom he represents: amongst the miracles of whose mercy Saint chrysostom placeth the concealment of sin confessed unto him, and the not upbraiding of a sinner for the same, as well as the forgiveness itself; his words are; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to. 6. pag. 608. lin. 10.  This is not only wonderful that God forgiveth sins, but that he doth not reveal them, nor lay them open, or make them manifest. And how reserved Saint Ambrose was herein, appeareth in his Life written by Paulinus, who reporteth thus of him, the causes of sins which the penitents confessed, 
Causas Criminum quas [Poenitentes] confitebantur, nulli nisi Domino soli, apud quem intercedebat, loquebatur. Paulin. in vit. Ambr.  he spoke of to none, but unto the Lord to whom he interceded for them. He is unworthy sure of the Ministry of the keys, so to wrong that grieved party, as to be unto him a further occasion of sorrow; he came to find grace in God● eyes, and not to lose his reputation in the sight of men, and to make use of the Ministerial key to unloose the bonds of sin, and not to unlock the secrets of his heart in the open view. Let that Priest be branded for a Doeg, a Judas, and what not, that shall not keep this trust that is committed unto him; that through his folly breaks off that spiritual commerce betwixt himself the Pastor, and the sheep of his pasture in the case of sin, absolution, direction, and consolation; for take away the opinion of trust and secrecy, and confession will grow weak and languishing.  
The Priest than is conjured to secrecy; but whether in all cases and sins as may be brought before him is a great Question. The Canonists restrain and confine this secrecy to such sins only, as are detected in foro poenitentiali, that is, to such sins as have already past, and for which signs of sorrow appear in the Penitent; never extending the same to future sins; for to cry Peccavi, I have sinned, may be the voice of a Penitent, but Peccabo, I will sin, never: now where there is a resolution to sin, there with safety can lie no absolution. Then if such sins are to be locked under secrecy which are confessed in ord ne ad claves, with relation to absolution and remission; It will follow that peccata committenda, sins purposed to be committed, and in fieri to be done, not in fa ●o done already, although spoken of in confession, are not so necessary to be concealed. Panormitan puts the case, A certain man confessed unto the Priest, 
Quidam fuit confessus Sacerdoti, quòd intent bat interficere Sempronium, vel aliud malesicium committere, & quòd non poterat abstinere, Nunquid Sacerdos peccet revelando? Innocentius instat, & conclud●t, quod hoc peccatum non dicitur detectum in poenitentia, tum quia peccatum est committendum, & non commissum; tum quia non habet contritionem. Undè Sacerdos d●bet (quantùm cautiùs potest) revelare, ut peccatum impediatur: & e'en hoc semper menti, quod peccatum commissum, & non committendum dicitur deteg● in Poenitentia. Panorm. supra 5. de poenit. & remiss. c. Omnis utriusq. n. 24.  that he had a mind to kill Sempronius, or to do some other mischief, and that be could not hold his hand. The Question is, whether the Priest offendeth in revealing the same o● no? Innocentius instanceth, and at length concludeth, that this sin cannot be said to be detected in a repentant way, as well because the sin confessed remaineth to be committed, and is not committed already; as also because the sinner had no contrition; wherefore the Priest ought (as warily as he may) to reveal the sam●, that the sin may be prevented; for keep this always in mind, that sin committed, and not to be committed is commanded to be concealed in Penance. And Friar Angelo, when any one confisseth that he will do a mischief, 
Quando quis confitetur se velle faccre aliquod malum; quia istud non est dictum in poenitentiali foro, ut ideò propter rationem istius Sacramenti non tenetur celare,— sed quando vergeret in periculum communitatis, vel alterius, tum si nullo modo cessaret talis, quin illud faciat, credo sine praejudicio, quòd non solùm potest, immo tenetur revelare ei qu● potest prodesse, & non obesse, ut m●lo obvi●tur. Sum. Angel. v. Confe. ult. nu. 7.  because the same is not opened in the consistory of Repentance, wherefore the Priest is not tied by virtue of that Sacrament to conceal the same;— but when it shall verge, and incline to the prejudice and danger, either of the whole Commonalty, or of any man in particular, then if the sinner cannot be taken off, but that be will needs do it; I am of opinion without prejudice to any, that the Priest not only may, but is tied to reveal the same to such an one, as will further and not hinder the prevention of further mischief. This Canonist maketh the purposed evil to be of two sorts; 

1. either when the damage may light upon the sinners own head alone;  
2. or which may redound to the prejudice and hurt of others:   the former the Priest may reveal if he please, but the later he is bound to discover, for the crossing, and averting thereof. And the first School-man, our Country man Alexander of Hales thus; A man may confess a sin not present, 
Potest quis confiteri peccatum, non tamen ut praesens, sed potius ut est ●n proposito de futuro; ut cum dicit se velle fornicari, & nolle desistere: dico ergo quòd non tenetur celare simpliciter, nec si Sacerdos tal●m confessionem revelaret, posset condemnari tanquam violator sigilli confessionis: tamen quia hoc species esset mali, & infamia sequeretur, propter hoc credo, et si non tenetur de jure talem confessionem occultare, debet tamen celare ratione publicae honestatis, nisi inconveniens aliquod grave sequeretur, tunc enim credo, quòd non esset talis confessio penitùs tacenda, nec tamen publicè revelanda propter periculum infamiae, sed cautè, & secretò alicui, qui possit & vellet prodesse innotescenda. Alex. Halens. part. 4. Qu. 28. nu. 2. art. 2. in Resp.  but yet to come, and in purpose, as that he will commit fornication and not forbear. I say therefore that the Priest is not bound simply to conceal it; nor may he for any such detection be justly condemned, as a violater of the seal of Confession. Yet because it may seem to have an outward show of evil, and infamy may follow thereupon, for that cause I am thus minded, that although by law he is not tied to hid such a confession, yet he should do well to conceal it for public honesties sake, except some grievous inconvenience may like to ensue upon the same, than I believe that such a Confession ought not altogether to be silenced, nor yet openly to be published for dread of infamy, but cautelously and secretly to such an one, that can make good use of the discovery; wherein he would seem to be more circumspect, and cautelous in the manner of the detection, than those Canonists; whereas the following Schoolmen, Scotus and Biel are so strict upon the matter, that purposed sins, and not committed, come under the seal of secrecy also. 
Non solùm peccata commissa, sed etiam committenda in confession detecta sunt tanquam secreta celanda. Biel, l. 4. d. 21. Qu. 1. Conclus. 3.  And again, it is not lawful for a Priest in any case, come what will come, to reveal confession whether the party confessing be Penitent or not, 
In nullo casu licet Sacerdoti revelare confessionem, sive confitens poeniteat, sive non; sive confiteatur peccata jam opere perpetrata, sive perpetranda; sive sit peccatum in moribus, sive in fide. Biel, sup. resp. ad dub. 2.  whether he confess sins already committed, or which he hath a mind and resolution to commit, whether it be a sin in faith or in behaviour. And the Modern Divines in the Roman Church are no way moderate herein, but so Stoical and stiff for the seal, as let the sin be what it will, whether past or to come, it skils not, whether the welfare of Church or State depend thereon 'tis not material. Heaven and Earth shall pass away, rather than the seal of Confession shall be opened. A Ghostly Father, (saith a late Sorbonist, 
Car estant en le place de Dieu il n'a point de bouche pour reveler ce qu'il a entendu, Os habent & non loquentur. Et le Sceau de la confession est si important, & religieux, que pour rien du Monde, il ne peut estre violé. P. Bess. Ca●esme. Tom. 2. pag 736.  and preacher in the Court of France) being in the place of God, hath no mouth to reveal what he knoweth in Confession; and for proof hereof he allegeth that of the Psalmist, They have mouths but speak not. By his words setting him in the place of God, but by his proof making him an Idol: the seal of confession (saith he) is so important and religious, that it may not be violated for any thing in the world. And so great is the religion of the seal of confession (saith a Jesuit) that in no case, 
Tantam esse sigilli confessionis religionem, ut in nulla casu, propter nullum finem, etiam pro tuenda tota republica ab ingenti malo, temporali vel spirituali violare illud liceat. Eudaemon Joh. Apol. pro Garnet. p. 335.  and for no end, yea though it were to protect the State from any great mischief, be it Temporal or Spiritual, it may not be violated. They are the words of Eudaemon. or rather Kacodaemon Johannes; and addeth withal, that this is a received principle amongst men of his rank, with whom the keeping of this seal is preferred before the keeping of the Prince's safety and State: Yea, a deep silence is herein required, that if our Lord Jesus Christ should again be conversant on earth, 
Perpetuum silentium praestare licet cum Regis & Reipublicae internecione conjunctum, vel certissimo Salvatoris nostri interitu, si nobiscum hic denuò versaretur in terris. Jacob. Rex. Medit. in Orat. Dom. p. 63.  and Judas and the Priest's conspiracy to do again, and the same delivered under seal of Confession, to save our Saviour's life, it must not be detected, as our late Dread Sovereign hath observed from the writings of some of that society. No marvel then at those that ●each the seal must not be broken to save a King's life, 
Non debet manifestare quae audivit in confession— etiamsi aliquod gravissimum malum non revelando immineret, ut ●ccisio Regis vel civitatis ruina. Armil. Au. 5. Confess. n. 5.  or City from ruin, that will not break it to save the life of the Son of God. Can it ever be imagined that reasonable men should broach such fearful paradoxes, prejudicial to Church & State, God and man, King and subject, making the office of Confession the den, and cave of villainies and treason, and the keys of heaven the keys of hell to lock up sulphurous treasons, and to keep in that fire and brimstone that it should not break forth, except the Prince & flower of the kingdom be born up before it. 
Inconveniences attending the popish seal of confession.  The holy Eucharist the seal of Grace is with such Fiends the seal to fold up horrid treasons, sealing them up with the receiving of that Sacrament, & silencing their confessions with the pretended seal of another. Yea in some cases the preservation of this seal may prove of much detriment to the Confessor himself, as they put the case. Two men conspire to draw their Priest into a wood, and there to murder him; as they are in the way one of the Conspirators repenteth, and revealeth the same to him in confession; what must he do in this case? 
Debet plus timere D●um, & see offer Martyrio, quàm transgredi Dei legem, & Ecclesiae, revelando confessionem. Gabr. l. 4. d. 21. Q. 1. ad primum.  not go back, for that were to break the seal, but proceed rather and die a Martyr, so sealing this seal with his blood. It causeth a necessary connivency and toleration of sin: As if a man confess unto his Priest that he hath married in other Country's two wives already, and in his parish intendeth the marriage of a third, the former yet living; the resolution is, rather than to break the seal the Priest is to marry him and to give the Benediction. It is also a stop and bar to the proceed of justice. If a Confessor be examined upon oath concerning a truth detected unto him in Confession under the seal, he may safely forswear it, that he knoweth nothing thereof; for that the same was made known unto him not in the person of man, but in the person of God; as the Angel in the bush said to Moses in the person of God, I am the God of thy father, etc. But Scotus liketh not this evasion, 
Sacerdos non audit confessionem ex persona Dei, sed Ministerialiter, loqui autem ex authoritate alterius, & loqui in persona sua propria, ex commissione alterius. Scotus.  because the Confessor speaketh not in the person of God, but as a Minister of his put in authority under him; therefore he adviseth him to fly in his answer to equivocations. And lastly it may prove the 
* E Seminariis missi Sacerdotes— ad intestinas seditiones sub Confessionis sigillo concitandas. Cambd. Elizab. ad An. MDLXXX. p. 298.  School and nursery of treason. A Traitor may first feel his Confessor (let it be F. Garnet) with general notions if he be fordable. Another may crave his advice by way of Consultation, what course may best be taken to promove the same, and in case it take effect, he may be questioned who shall succeed in the Crown; and because these detections, consultations, and questions were proposed under the veil and shadow of Confession, 
Cave verò ne contrà odiosa magis fiat, si soveat in sinu scelera talia tam & odiosa & perniciosa. Tortura Torti, pag. 292.  be sure of the Confessor, his mouth is stitched up, not a word for a world, because these things relate to confession, & the seal and confession would wax odious should the seal be ripped up. But as a Reverend Prelate replied, Take heed if it grow not more odious, if it cover and nourish in its bosom crimes so odious and pernicious. And because there may be security given on both sides, the Confessée or Penitent is obliged to keep close what the Confesseur or Ghostly Father shall say or do at that time also; 
Non solùm Confessor celare tenetur acta & dicta Confitentis, sed etiam Confitens ad ipsum tenetur quantum ad acta & dicta Sa●erdotis. Gabr. l. 4. d. 21. Q. 1. Concl. 3.  so that in this vault Traitorous plots may be conferred upon, and banded to and fro without fear of any discovery; 
Gen. 49.6.  O my soul come not thou into their secret, unto their assembly mine honour be not thou united. Yet for all their close deal, sometimes mischief will come out, yea hath; when such hellish projects have come before loyal Priests, 
Sundry Examples of conspiracies confessed and detected. Bodin. de Repub. lib. 2. c. 5.  that have made more Conscience of the safety of their Anointed Sovereign than of the secrecy of this seal. A Gentleman in Normandy confessed unto a Franciscan, how he had a purpose to have slain King Francis the first, but that he repent thereof; the Friar absolved him, but kept not his counsel, revealing the matter to the King, who commended it to the Parliament at Paris, where the cause was heard, and the Traitor adjudged to suffer pains of death; and the Friar not so much as questioned for the breach of the seal. For the like offence, and by the Arrest of the same Court was the Lord of Haulte-ville executed, who in the time of sickness being like to die, 
Hist. de Paris. pag. 305.  onfessed the like purpose of murdering his Prince; he recovering of his sickness, and being accused of his Confessor, had judgement to die for Treason. And not many years since one Peter Barriers was tormented upon the wheel by the 
Hist. de Paris. pag. 144.  judgement of the Lord Steward of the King's household, for that at Lions he had confessed unto a certain Jacobine, a resolution to destroy his Sovereign; the Confessor being not able to take him off from his hellish design, revealed the same to the Storetary of State, whereupon the Traitor was apprehended and deservedly executed. And at home a Noble Historian mentioneth, 
Lord Bacans hist. of King Henry 7. pag. 125.  that when Perkin Warbeck had personated Richard Duke of York (smothered in his infancy) so at life as he could hardly be discerned from the Duke himself, and found many and great adherents. Henry the VII that prudent Prince, being lost in a wood of suspicions, and not knowing whom to trust, had intelligence with the Confessors and Chaplains of great men. Imagining that through those peeping holes he might discern men's thoughts, and take the depth of their hearts, and sound their affections; and as Confessors are too oft the bars to keep in, so they may sometimes be the keys to unlock treacherous attempts. And such was the fate and fall of a great Peer of this Land, Edward Bowhen▪ Duke of Buckingham, 
Hall Chron. An. RR. Henrici 8.13. He was executed May 17. 1522.  where a Monk instilled and induced the Duke to the treason, and John Delacourt Priest, his Confessor was one that accused him, who by his Peers was found guilty, and had judgement by the Duke of Norfolk, than Lord high Steward, and for that offence lost his head. And lastly; James Hamilton Archbishop of Saint Andrews in Scotland was executed as accessary to the Parricide of the King of Scots, 
Ex judicio sacrifici, qui hoc quondam ex Regicidis inter confitendum fe audivisse affirmarat. Cambd. Eliz. ad An. Dom. 1571. pag. 192.  Grandfather to our late Sovereign, upon the accusation of a Priest, who gave in evidence that some of the traitorous Parricides had in confession detected so much unto him. For mine own part I confidently aver, there is no honest Priest in offences of this nature that concern the safety of the sacred Person of his Sovereign, or the State, that will give sleep to his eyes, or slumber to his eye lids, till he shall have unfolded the same to the Magistrate next at hand. Yea Garnet himself arraigned for his treachery in this point, 
Action against F. Garnet. pag. 99  openly said, I willingly acknowledge such laws as forbid treasons to be concealed, to be just and wholesome; for it is not fit that the safety of the Prince depend upon another man's conscience: and accordingly doth a Friar of their side conclude in certain Articles maintained in the University of Paris; 
Potest quis id quod novit sub sigillo Secreti manifestare, si id quod novit vergit in detrimentum Reipublicae, vel in perniciem totius communitatis. Jacob. Lup. tract. de Confess. Propos. 36.  A Priest may discover that which he had notice of under the seal of secrecy, if that which he knoweth tend to the detriment of the Commonwealth, or to the destruction of the whole Commonalty.  
Sins then or treacherous attempts against the dignity of the Crown, or State, or the fundamental laws thereof, as dangerous or destructive of the public good, must be held in under no seal, and folded up in no secrecy, but brought into the light, that the danger may be averted, and the offender punished, and all others warned to be faithful and obedient. For in just fears even divine positive laws lose their hold and obligation, Religion commanding such things which make ad lucrum & custodiam charitatis, saith Saint Bernard, for the gain and preservation of charity. But whatsoever and whensoever they prove contrary unto charity and destructive thereof, 
Si contraria fortè charitati visa fuerint, nun justissimum esse liquet, ut quae pro charitate inventa fuerunt, pro charitate verò u●i expedire videtur, vel omittantur, vel intermittantur, vel in aliud fortè commodius demutentur? Bern. tract. de dispens. & praecepto.  It is very just that such ordinances, as were made for the good of charity, if they appear prejudicial to the same, should be omitted, or intermitted, or for charity's sake altered into better; as the Father prudently adviseth. And what greater breach can there be of charity, than to rake up such offences under silence, by the concealment whereof the King and State may be so highly impaired, and the just laws thereof not executed upon the Malefactors? Thou wilt say what must be done in these cases where the finners' conscience is perplexed, and cannot be quieted without confession and absolution from a Priest, and confess he dare not for fear of detection? Indeed many are the reasons that fight for the seal, but more that fight against it. And in cases of this nature I say, what have I to do to judge these things that are without the law of charity and secrecy? and further say, how I could hearty wish them known, that the offenders may be made manifest and punished, and the peace of the Realm secured. Although the Casuists are generally concurrent in this, That such sins may be omitted in Confession, as would either scandalise the Confessor, endanger the Penitent, or defame a third person.  
Setting aside then sins of this nature, I could very well approve of a fitting privacy in the carriage and exercise of this Ministerial function, 
Poena revelantis Confession●m, quod ultra peccatum mortale, debet detrudi in Monasterium, & deponi. Sum. Angel. verb. Confess. ult. nu. 19 Marriage in the Clergy no obstacle to the seal.  and wish those Canons revived that punished the betrayers and publishers thereof with deprivation and loss of all spiritual preferments, and with incapability for attaining any future advancements. It will be here said, How can any penitent secure himself of such secrecy at the hands of the Married Clergy? As if the relation of a husband were not distinct from the office of a Minister; By the like reason exclude all married men from being Privy Counsellors to his Majesty, or from being acquainted with any designs which require privacy. Yea a Priest by the same reason must be without a friend, as well as without a wife, for more secrets are unfolded upon terms of friendship than upon ties of Marriage. That condition of life, and Christian liberty granted to our Clergy, is not yet beheld without envy and contradiction. Although the Apostle (saith Clemens Alexandrinus) admit of marriage to be used by Priests and Deacons, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Alex. Strom. l. 3. p 338.  as by Laymen without offence; where that Father is at the pains in learnedly answering the objections of the old Heretic and new Papist against the same; yet what vociferations are taken up and renewed in our days against Married Churchmen, as exhausting Ecclesiastical means upon their posterity, and advancing their children to the fattest Benefices. I know not how far affection may transport some of them that way; but the same exception lies against the single Clergy also, unless you suppose them all to be like Melchisedeck, without Father, without Mother, without Kindred, and Ally, 
Cùm Factor Rerum privavit semine Clerum, Ad Sathanae votum successit turba Nepotum.  as well as without Wife and Pedigree. For amongst the unmarried Clergy, do not mine eyes behold Nephews sitting on the right hand, and Nieces on the left, in the most fertile preferments of their Prelacy? Such single Prelates as earnestly endeavouring the raising of the Collateral, as the other do of the direct line. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and turning myself towards the followers of Rome, I say there is not less danger of publication by means of a Priest's Leman, than a Priest's Wife; and am persuaded that as Greenwell did open the Powder-Treason unto Garnet under a formal confession, so that Father could not conceal this secrecy from his dear daughter Mrs Anne Vaux, opening that secret to his own destruction, 
Earl of Salisbury.  (as a great * Statesman of the times charged upon him) which he concealed for the safety of others. The Letters betwixt him and his Mistress import no less, than as if Mrs Anne had taken in writing the Confession of a Jesuit under seal. For let any of his Proctors answer me; Two only knew of that secret, Titius and his Mate; the Penitent and the Ghostly Father. The sinner, viz. Greenwell was gone and fled, and would not of all likelihood betray himself, now who else could reveal what was confessed but Titius himself, that is, Father Garnet or Mrs Vaux, who stepped in and was entrusted with the same. But of these matters enough. I conclude this point, that if the peril of deposition were in force, the married Priest would be well advised, how his Dalilah should come so near as to endanger the polling off the hair of his livelihood, and sustenance.   

CHAP. XII.  
The Contents.  
An Historical relation of the Canons and Constitutions of the Church of England concerning Confession, and the Practice thereof by some of the chief Members in the same.  
THus as God hath enabled me is my purpose brought well-nigh unto a Period, and I begin to see the end of my journey. Now forasmuch as Confession belongeth to the practic of Christianity, & is not so much a matter of faith as fact, I held it not amiss to make a brief collection of such Provincial Constitutions and National Laws, as have been heretofore established in this Church of England; together with such observations and passages of story, which mention the same to be practised by the Heroes and principal pillars of this kingdom; which I shall faithfully relate, and leave the censure to indifferent Readers.  

* Anno 668. Theodorus. Scculari & Ecclesiasticâ Philosophiâ praeditus, Graecè & Latinè sufficienter instructus, probus moribus. Chron. Florentii Wigorn.  The first man that took any order herein is said to be Theodorus, 
1. At Heortford, etc.  by birth a Greek, born at Tarsus in Cilicia, and by place Archbishop of Canturbury, 
2. Putta at Rochester.  advanced to that See An. Dom. 668. and sat in the same XXII years. 
3. At Hethlege, Ethelward hist. lib. 2. cap. 28.  A man seen in the Greek and Latin tongues, well versed in Secular and Ecclesiastical Philosophy, and of good courage, saith the Monk of Worcester, exercising all the functions of an Arch-Prelate; 
4. Winifrid from Lichfield.  

1. in erecting of Dioceses;  
2. in consecration of Bishops;  
3. in convocation of Synods;  
4. and deposition of Prelates.   
Primus omnium antistitum Cantuariae vigorem Pontificalem exercuit in tota Britannia. Malmes. de gest. Pontific. lib. 1. pag. 112. Edit. London.  The first in the rend of Arch-Bishops that bore the swing throughout all Britain, saith Malmsburiensis; which reaching to the North, was of that force as to strike Cedda and Wilfride from their chairs; whom forasmuch as we can conjecture, 
Injustè quantum nostra habet conjectura ejecerat— cujus statuta etsi perperàm acta enervare illa sedes non omnino voluit. Malmesbur. sup à.  he unjustly put down (saith he likewise) and was so highly favoured at Rome, as Wilf●ides appeal thither could not be heard. The Pope resolving to repeal none of Arch Bishop Theodores acts, how ill soever they were made. So that it seems in those days kissing went by favour. This stirring Prelate, saith Beda, Described in a marvellous discreet manner censures for offenders, 
Theodorus Archiepiscopus peccantium judicia, quantis scilic●t annis pro unoquoque p●ccato quis poenitere debe●t, mirabili & discretâ ratione describit. Bed. in Chron.  that is to say, how many years they ought to repent for several sins; which is not that Capitular which Ivo and Burchardus have set down in their decrees, but another Penitential much different therefrom.  
Sir Henry Spelman that great engrosser of Antiquity, and faithful Champion of the Church's Patrimony, hath published the heads of that desired Penitential▪ the Original whereof is extant▪ among the precious Archiva of the Library of Bennet College in Cambridge. The Copy (as unwilling to be prolix to himself or his Reader) He purposely omitted; the 10, 11, and 14, chapters thereof promise by their titles to yield something of this subject to such students who have the desire and opportunity to survey that ancient Record. Whereof, a● I am certified, an ancient Copy is to be seen in Sir Robert Cottons Treasury; and my occasions have not permitted me yet to gain a sight thereof, otherwise in this place should have stood so much as had been requisite for this purpose; Instead whereof let my Reader be informed, that such Penances for years, or months, etc. were not satisfa●tions to God for to appease his wrath, and make him amends, (a piece of work which none could or hath performed but Christ alone) but rather satisfactions unto the Church, whereby the scandal was taken away, and the sinner by strict observation of the discipline rendered more pious. He that truly repenteth, 
Qui agit poenitentiam non solùm diluere lachrymis debet p●ccatum suum, s●d ctiam emendationibus factis operire & tegere d●licta superiora, ut non ci imputctur peccatum, ergo tegamus l●psus nostros posterieribus factis. Amb. l. 2. de Poen. c. 5.  saith Saint Ambrose, ought not only to wash away his sins with tears, but amends being made, to cover and hid his former defects, that his offences may not be imputed unto him; 
Satisfactio duplex; 1. Propitiatoria; pro nostris, & totius mundi peccatis, Christus est. 2. Quam Ecclesia exig●t à peccatoribus; vindicta ●st, quam ex praescripto sacerdotis velut spiritu●l●s Medici de nobis sumere debemus, comm ssis peccatis contraria sacientes. Grop. de Sacram. Poenit. p. 107. Edit. Antw. 1556.  let us therefore cover our former faults with good deeds following. Sound is that distinction of Groperus; 

1. there is a propitiatory satisfaction, which is Christ Jesus, for our sins and the sins of the whole world;  
2. and there is another which the Church requireth of sinners; a Revenge, which according to the prescriptions of the Priest our spiritual Physician, we ought to take of ourselves, by performance of holy actions diametrically opposite to the former iniquities;   whereby the sinner is humbled, God is pleased, and the Church satisfied, and the dregs of sins by the contrary acts of virtue defecated and cleansed. Thus much for Theodorus.  
Egbert was the next who made Ordinances on this behalf. 
Anno Dom. 740. Egbert.  A man who by his birth as Brother to a 
(b) Egbert King of Northumberland.  King, and by his office an 
(c) At York.  Archbishop might well be sufficiently authorized for such proceed: A Penitential was by him prescribed, highly esteemed, and carefully preserved amongst the huge devastations of Religious houses and Libraries, although time had like to have deprived him of the honour of such a work, 
Opus poenitentiale in magno olim fuisse precio; & post veterum MSS. Codicum insignen cladem, quae Coenobiorum subsecuta est cataclysim, supersunt hodie diversa exemplaria splendidè quidem & antiquissimè exarata. Spelman. Concil. pag. 275.  and given it to one whose learning and piety might render him suspicious thereof; for placed it is at the end of Venerable Bedes works, under this Title, Canon's add remedia Peccatorum, are antidotes for sinful and sorrowful Patients, and the Priest as Ghostly Physician is taught well and seriously to advise upon the sex, age, condition, state and person of each penitent, 
Sacerdos Christi sexum, aetatem, conditionem, statum, personam cujusque poenitentiam agere volentis, ipsum quoque cor poenitentis curiosè discernat,— nè post stultum Medicum vulnera animarum fiant pejora.  to distinguish exactly of several maladies, to inquire (all he may) into the heart and inward man, and accordingly to administer, lest in case he proceed confusedly, the wounds in the soul by the Physician's folly prove more dangerous; for prevention whereof, 
Non omnibus unâ câd●mque librâ pensandum est.  there followeth a catalogue of sins, and of such penances as concern the same; holding an equal analogy between the malady and the medicine, the sin and the sorrow; A●d all this not to expiate or satisfy for what hath passed, but to exclude and prevent what may follow; non pro remissione peccatorum, sed pro remedio, 
Poenitentibus atque lugentibus vera medicamenta salutis.  not for the remission of si●, but for remedy against sin; for so much they are entitled Exc●rpta Patrum, & remedia animarum, Receipts of the Father● for th● souls preservative: All which sour and sharp potions prescribed by the Ancients serve not to justify, but sanctify real converts. For, the not imputing, the remitting, and covering of sin appertain to the righteousness of faith. Whereof cordial sorrow, fasting and chastising of the body, 
Psal. 32.1.  almesdeeds, etc. are the fruits of a good life, and evidence of justifying faith: Place then such exercises of piety under sanctification, and no encroachment will be upon the solemn Sacrifice of our Redemption. The like construction charity may put upon all the subsequent testimonies. These Canons were decreed about the year of grace 740. at which time Egbert possessed the Chair at York, and for that cause could not be published by Bede, dead four years before, as Florentius Wigorniensis, 
Beda in magna devotione & tranquillitate ultimum è corpore spiritum efflavit, Flor. Wigorn. ann. Dom. 735. Chron. pag. 271. Lond. an. 1592. Fasti Regum & Episcoporum Angliae ad finem Rerum Anglic. Scriptor. Lond. à Dom. H. Savilio editi.  and the Savilian Fasti testify.  
A Council celebrated at Calchurch, situated (as Hollingshed will have it) in the Mediterranean Kingdom of this Island; King Offa then reigning, in the year of our Lord, 787. where a Roman Legate presided, and where were assembled the Archbb. and BB. of both Provinces; 
Gregorius Ostiens. Episcopus Praesidens, ponit Author Antiq. Britan. Ecclesiae in Northumbria; Hollenshedus verò rectiùs in regno Merciorum.  insomuch that the Noble Collector styles it Concilium Legatinum & Pananglicum. A Convocation of all England, 
Si quis autem (quod absit) sine poenitentia, & confession de hac luce discessit, pro eo minimè orandum est.  where amongst other Chapters and Constitutions, there is one De conversione, poenitentia, & confession; and for Confession, thus: If any person (which God forbidden) depart this life without repentance and confession, that man is not to be prayed for: and not to pray for the Dead was in that age held as uncharitable, as with us to pray for the living is esteemed charitable. And that Confession there mentioned is the same made unto the Priest, the words immediately before specify, where we read, According to the judgement of the Priest, 
Juxta judicium Sacerdotum, & modum causae Eucharistiam sumite, & fructus dignos poenitentiae sacite.  and nature of the offence receive the Eucharist, and bring forth fruit meet for repentance. 
Inter Concilia Orbis Britan. etc. operâ & scrutinio V. C. Henrici Spelman Equ. Aurati, edita Lond. A. D. 1639.   
King Athelstane, who began his reign over all England by him reduced to a Monarchy, 
A. D. 924. King Athelstane.  and Crowned at Kingston by Athelmus Archbishop of Canturbury, in the year of grace 924. amongst his and other laws of the Saxon Princes, collected by Mr Lambard, this is fifth that was enacted by him; If any being condemned desire to confess himself unto the Priest, that all do earnestly and diligently promote all the Laws of God, etc. I have not seen the law in Lambard himself, (the Treatise being in few men's hands) where I suppose it is more at large, but rather as it is pointed unto, 
Book 16. pag. 1360.  and the title rehearsed by Doctor Bridges in his defence of the Government, etc.  
Afterwards King Alured wearing the Diadem of this land, amongst the Ecclesiastical laws by him ordained, and ratified by his Son and successor King Edward and Guthrune the Dane Confederate with Edward in the government of England; in the fifth chapter is thus ordained; If any Malefactor guilty of death earnestly require the space and speech of confession or shrift, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  no man shall ever deny him. This favour extended to persons condemned to die, 
Si quis rei capitalis damnatus sua ingenuè Sacerdoti peccata confiteri cupiverit, id ei conceditur. Ita vertit Guil. Lambard, ARXAION fol. 53. Londini ex officina Joan. Daii. ann. 1568.  argues the use of Confession commonly received, and the good construction thereof, as redounding (in their opinion) to the comfort of such miserable offenders.  
Many are the laws both Ecclesiastical and Civil enacted by King Edgar, A Prince of pious, 
Rex decenter instructus passim improbos oppressit, rebels redarguit, justos & modestos dilexit, destructas Dei Ecclesias renovavit, & dilatavit, ad laud●m Creatoris summi monasteria constitui jussit— Erat itaque vir discretus, mitis, humilis, benignus, liberalis, armipotens, jura Regni bellicâ potestate regaliter protegens, populum in obsequio principum, principes ad justitiam imperiorum formavit, leges rectas instituit, regno tranquillimo potitus est▪ Florent. Wigorn. Chron. p. 355, 356.  and prudent education, who curbed the oppressors, subdued the Rebels, loved the just and bumble, repaired the decayed Churches, and amply endowed them; erected Religious places and Convents, to the land & honour of the great Creator: A person of huge discretion, humility and bounty; of much valour and skill in feats of arms, Royally protecting the Laws of his Kingdom with his Militia; his people framed in subjection unto his Nobles, and his Noblemen to the subjection of his sovereign commands, preserving his State in peace, and his just Laws in power; such praises doth the Monk of Worcester heap upon him. Amongst his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ordinances, are extant Canons, towards the end whereof is an Appendix or Postscript, containing the total charge of Confestion, and the mutual duties requisite in the Penitent and Priest who granteth audience, who is there styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Shriver and Ghostly Physician, and manna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the physician of men's souls. The form of confession to be observed by the penitent the specifique enumeration of sins, the unfeigned sorrow at the rehearsal thereof, and the voluntary submission to the penance enjoined, are therein delineated. Let the Repentant person address himself to his shrift right humbly, and say first, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I believe in the Lord the Father most high, who weldeth all things, etc. And after a brief recital of his faith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  let him in a rufully-sighing mood, make his confession full devoutly to his Confesseur, and bowing down his head say, I confess unto Almighty God, 
Confiteor Deo omnipotenti, & confessario meo, spirituali medico, omnia peccata quae malorum spirituum inquinamento unquam perpetravi, sive in facto, sive in cogitation, sive cum masculis, sive cum foeminis, aliáve creaturâ; sive secundum naturam, sive contra naturam.  and to you my shriver and Ghostly Physician, all the sins which through the defilements of wicked spirits I have at any time committed, other in deed, other in thought, other with mal●, other with female, other with any kind of Creature, naturally or unnaturally; thence falling into a particular commemoration of such sins by name, as boiled upon his conscience, needing comfort and absolution. And through all that Penitential it is very remarkable (saith that Venerable Antiquary) that among the several penances there mentioned, 
Non est autem temerarium, quod híc in injungendis poenitentiis nullum usquam ad imagines imperatur confugium, nulla ad Sanctos unquam provocatio, ne ad Virginem ipsam Beatissimam; nec probare videtur author precariam illam Magnatum poenitentiam Romanâ (uti perhibent) sultam diligentiâ. Dn. H. Spelman Concil. p. 476.  (and whereof there are store) there is no sending of the penitent to any Saint, no Pilgrimage enjoined to any Shrine, no news of any Indulgence, or Commutation for striking off penance by money; that age was not yet guilty of such deceits, or recent-Roman impostu●es. This glorious King Edgar began his reign according to the Savilian Fasti, A. D. 959. and finished his reign and life, A. D. 974. Also these Canons and Penitential yet remain entire, 
Habentur Canones isti, & poenitentiale idiotismo Saxonico vetustissimè scripta, in celebri Bibliotheca Collegii Corporis Christi Cantabrig. Dn. Spelman ubi suprà.  in an old Saxon Copy and Language, within that famous Library of Bennet College in Cambridge.  
In a Synod held at Aenham under King Ethelred, 
Circ. an. 1009.  the XX Chapter is for making of Confession and taking of Penance, thus; Let each Christian man (as is suitable to his profession) have diligent care of his Christian state, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 518.  and that he usually frequent shrift and confession; often entertaining Christian and wholesome conference with the Priest; 
Christidna quique colloquia frequentia & falubria cum Sacerdotibus crebrò exerceant; suáque sibi peccata inverecundè depromant, ac confiteantur, confessáque juxta Sacerdotis institutionem poeniteant atque emendent. D. H. Spelman Conc. p. 528.  and laying shame aside, confess his faults, and carefully practise such rules for amendment, as the Priest prescribeth. The acts of this Synod both in the Saxon as also in the old Latin tongue, and both revised and published by that diligent and noble Collector.  
In a Capitular extant in Saxon and Latin, are contained many Ecclesiastical Constitutions, amongst which is Confession directed unto God in the first place, humbly imploring for mercy, and to the Priests likewise, which so far availeth us as by means of the saving counsel we receive from them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. §. 30. pag. 605.  and the observation of regular penance, our souls may be fortified against sin, and our iniquities done away.  
Likewise in Paragraph 31. de peccatis in confession enumerandis, 
Confessio quam Sacerdotibus f●●imus, hoc nobis adminiculum adsert, qui accepto ab eis salutari consilio saluber●imis poenitentiae o●servationibus, sive miautiis (Leg. munimentis) peccatorum maculas diluimus.  each particular offences are to be opened in confession to the Ghostly Father, whatsoever in word, deed, or thought have been committed And the Priest who receiveth Confession is commanded to aid the Penitent, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confessiones dan dae sunt de omnibus p●ccalis quae sive in opere, sive in verbo, sive in cogitation perpetrantur. D. Spelm. ib p. 606.  and to lesson him so, that he conceal no known sin at that instant, but make full discovery of all to his best remembrance.  
These constitutions are sound amongst the Archives at Bennet College, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 607. De loco● & tempore quibus tribuenda sunt haec capitula, nihil ●dfero. H. S.  as the same worthy person affirmeth, though be can give no certain account when they were established.  
The next Item for Confession is contained amongst the laws of King Canutus, 
A. D. 1020. K. Canutus. 

Canut. regnare coepit, an. sal. hum. 1016.  
Canut. regnare desiit, an. sal. hum. 1035.   Guilford Lambard. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foe 9●.  who began his reign, A. D. 1016. and died 1035. as Mr Lambard writeth, or one year later according to the Savilian Fasti. 
Anno 1017. R●x Canutus totius Angliae suscepit imperium. Flor. Chron. p. 319.  Or as Fabian will have it, he began his reign A. D. M. XIX. 
Cnat Rex cùm viginti annos regnass●t, vivere destitit apud Scaftesbirch. Hen. Hunt. p. 208. 2.  or two years' sooner according to Florentius Wigorniensis, and reigned XX years in great power and justice. He died at Shaftsbury, and lieth buried in the old Monastery at Winchester. Amongst the Laws of this King Canutus, or Knute, or rather of King Edgar's Laws by him confirmed, and to be observed by all the English and Danes his subjects, these are found; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 §. 23.  We advise that for all mortal sins committed through diabolicat suggestion, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prostat etiam apud D. H. Spelman. pag. 550.  the counsel of the Ghostly Father be diligently observed. Another provision there is also made for guilty persons adjudged to die; Let liberty be granted to them to confess their sins to the P●iest, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lamb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. fo. ●14. 2. §. 41. Si quis rei capitalis damnatus confessionem anxiè cupiverit, nemo illum unquam arceat.  they much desiring the same; and a pecuniary mulct imposed on such as shall cross or hinder them the opportunity.  

Si quis Latro, aut alius condemnatus ad mort●m, quaerit confessionem, nullo modo ei denegetur: Quod si quis fecerit, Regi emendet, aut se purget.  If a thief or any other person condemned unto death, desire to confess and shrive himself, by no means let it be denied him; which whosoever shall hinder, let him make satisfaction to the King, 
Qui fornicatus fuerit cum alia foemina, vel, quod pejus est, cum alia conjugata, faciat Poenitentiam secundum librum poenitentialem.  or purge himself. Again, He that shall commit fornication with a woman, or (which is worse) with a married wife, 
A Pascha usque ad Pentecosten nullus jejunet, nisi sit praeceptum pro publica poenitentia. R. Cnuti Leges. MS.  let him do penance according to the Penitential book. Again, from Easter unto Whitsuntide let no man fast, except it be enjoined him for public penance; wherein is mentioned, public penance, and the Penitential Book, no question the same with Theodore's; a great argument that if public confession, sure public penance was not then discontinued.  
Yea so precious in their eyes was this Christian practice, that with the Ancient English no religious or solemn act was undertaken, except the parties were auspicated, and dedicated by confession. Ingulphus relateth of one Heward a Saxon Lord, groaning under the bleeding tyranny of the Norman Conquest, for redress whereof having raised some forces, and to gain the more power over them, he repaired to a religious man, one Brandon then Abbot of Bury, 
Se fieri legitimum Militem (praemissâ primitùs omnium peccatorum conf●ssione, & corum perceptâ absolutione) supplicavit.  and desired at his hands to be admitted Knight, first premising confession of all his sins, 
— Anglorum erat consuctudo, quòd qui Militiae legitimè consecrandus esset, vespere praecedente diem consecrationis suae ad Episcopum, vel Abbatem, vel Monachum, vel Sacerdotem aliquem contritus & compunctus de omaibus suis peccatis confessionem saceret, & absolutus, orationibus & devotionibus & afflictionibus d●ditus ia Ecclesia pernoctaret; in crastino quoque missam auditurus, gladium superaltare osserret; & post Ev●ngelium Sacerdos benedictum gladium collo militis cum benedictione imponeret, & communicatus ad eandē missam sacris Christi mysteriis, denuò Miles permaneret. Ingulph. Hist. p. 512. 2. Lond.  and thereof procuring absolution. And to boot, the same Historian tells us what the custom in England then was in conferring that Military honour of Knighthood. The Candidate upon the eve before the day of that solemnity was with much compunction to make confession before the Bishop, Abbot, or Priest, of all his sins, and receiving absolution, to watch all night in the Church at his prayers. On the morn to resort to Mass, there to offer his sword upon the Altar, which, after the Gospel said, the Priest was to hollow, and to put the same upon the Knight's neck with a blessing; where he was to communicate the sacred Mysteries of Christ, and thence to remain lawfully Knighted.  
Many years after in a Synod held at Westminster against the prohibition of the then chief Justice of England, by Hubert Arch Bishop of Canturbury, A. D. MCCI and in the third year of King John, amongst other constitutions then composed, there is one that bears the title, De Poenitentia, wherein Priests that hear confessions are thus enjoined; 
Praecipimus ut Sacerdotes in poenitentia diligenter attendant circumstantias, qualitatem sc. Personae, & quantitatem delicti, tempus, locum, causam, moram in peccato fact●m, devotionem animi poenitentis; & ut poenitentia talis injungatur uxori, unde non reddatur marito suo suspecta de aliquo occulto & enormi peccato. Id●m de Marito conservetur. Nullus ettam Sacerdos post lapsum antequ●m confitcatur, ad altare praesumat accedere celebraturus. Id adjicimus ad Sacerdo●um cupiditatem resecandam, ut Missae non injungantur his in poenitentia qui non fue●iat Sacerdot●s. Roger. Hoveden. annal. pars poster. p. 458.  We command that Priests in penance diligently weigh the circumstances, viz. the condition of the person and of the offence, the time, place, cause, and continuance in the sin, and devout mind of the penitent: th●t no such penance be enjoined upon the husband or wife, as to raise a suspicion of the offence to either party. That no Priest after his fall into sin. presume to celebrate at the Altar before he make his confession. And to cut off all occasion of covetousness in Priests, we add, that no penitents shall be enjoined to provide Masses to be said, excepting Priests only.  
Stephan Langton, 
A. D. 1●05. Stephan Langton.  the same that was obtruded upon King John, and put into the chair at Canturbury by the Pope against the will of his Sovereign Lord, ordained in a Council at Oxford, Ann. M. CCV. 
Linwood De officio vicarii, l. 1. c. statuimus, & lib. 5. de poens. & remiss. c. Quoniam.  That Bishops in their own persons should sometimes receive confessions and enjoin penances; and therein were provided discreet persons to take the confessions of the Clergy. In whose quarrel the Pope thundered out his interdict against the Church and State. Insomuch (saith Fabian) that the Church's and house's of Religion were closed; that not where was used Mass or Divine Service, nor any of the VII Sacraments; nor child christened, nor man confessed, 
Rob. Fabians Chron. King John, a. RR. 10. & an. Dom. 1209.  nor married, except in such places which had purchased licences and special Bulls. But Caxton is more large in discovering this mystery of iniquity, then of great strength: where the 
* Pandolphus.  Legate is brought in telling the King what the cause was; For the wrongs that ye have done to the holy church, and to the Clarge: and the extent thereof, We assoil clean Earls, Barons, 
Caxton. part. 7. of K. John.  Knights, and all other men of their homages, servis and feautes that they should unto you done.— and we assoil them all by the authority of the Pope, and command them also with you for to fight, as with him that is enemy to all holy church. Tho answered the King; what may you do more to me? Tho, answered Pandolph, we say to you in 
(a) In the word of the Pope, he should say.  the word of God, that ye, ne none heir that you have, never after this day be crowned. The King for all this cursing waxed not pliable to the Pope's will; whereupon, The Pope though sent to the King of France in remission of his sins, that he should take with him all the power that he might, and wend into england, for to destru King John; the tydeings whereof put him into such a fright, though (saith mine Author) the King put him to the Court of Rome, and to the Pope; and though gave he up the Realm of england for him and his heirs for evermore.— and though took the King the Crown off his head, and set it on his kneys, and thief word●s said he in hearing of all the great Lordis of Englond; her I resign up the Crown, and the Ream of england into the Popis Innocent hands the third, and put me holy in his merci, and in his ordnance: Tho 
(b) Received.  underf●nge Pandolph the Crown of King John, and keepid it V days. I have inserted this story as not altogether impertinent, making good the abused power of the keys at Rome, to the disinherison of a supreme Monarch, and independent, and the disfranchise of a free State, wherein the pride of the Pope, or dejection of the Prince, I know not what may be more admired.  
Not long after followed Edmund de Abington, 
A. D. 1234. Edmund de Abington.  Archbishop of Canturbury, in the year of grace MCCXXXIV. who made a constitution for women with child and near their time, that in respect of the approaching danger they should confess unto their Priest. 
Quod propter imminens periculum confiteantur Sacerdoti. Lindw. l. 5. de Poen. & Remiss. c. in confess.  In his days there entered this Kingdom a Legate from Rome called Otho, sent from Gregory IX. 
Otho.  who exacted much upon the Clergy, 
Edmundus Cantuariensis Archiepiscopus Legati Romani frequentes exactiones, quibus sacerdotes divexabantur, liberè reprehendit. Pol. Virg. l. 6. histor. Ang. p. 300.  emunging, and squeesing their purses, so far forth, that Archbishop Edmund (afterwards Saint) freely and sharply reprehended the polling Legate; 
Ut viri prudentes, & fideles constituantur per Episcopum Confessores, quibus Personae, & minores Clerici confiteri valeant, qui Decanis confiteri crubescunt forsan, & verentur. In Ecclesiis verò Cathedralibus Confessores institui praecipimus generales. Constit. Othonis Rubr. de Confess. Praelatorum.  By whose Legantine power it was decreed, That certain discreet and faithful men should be appointed by the Bishop of the Diocese throughout every Deanery, to receive the Confessions of Parsons, and other Clergymen of an inferior order, who might be afraid peradventure, and ashamed to confess unto their Deans. He ordained also general Penitentiaries in Cathedral Churches. And not long after him there arrived another Legate armed with the same power, named Octobon, 
Octobon.  and he in a Synod at Northampton made laws also, 
* Ab Urbano missus anno Dom. 1262. Pol. Virg. hist. Ang. l. 14. p. 257.  Polydore tells us that he was sent from Pope Vrban, but he himself that he 
* De manu sanctissimi Patris Domini Clementis. Prohem. ad constir. Octoboni.  came from Pope Clement; his coming then could not be in the year of our Lord MCCLXII. as Polydore placeth it; 
Obiit Perusii Non. Octob. an. Dom. 1264. Onuphrii Chron. ad finem Plat. Creatus absens Perusiae per compromissum, praesentibus 20. Cardinalibus Non. Febr. erat enim Legatus in Anglia. Onuphrius, ib.  nor in the 45th year RR. Henrici 3; for Vrban the iv died not till the year MCCLXIV. and Clemens who came next after, succeeded in the Papacy An. 1264/5, elected at Perusa upon the Nones of February, or the fifth day of that month, being at that time absent thence, and here in England; a Metachronisme of three years in Polydore, and I could wish that were the worse mistake in his elegant history. Now amongst the Constitutions of this Legate to be observed by the Clergy and Laity, there is no mention of Confession, but for the third order the Religious Votaries of that age; who like Meteors shone above in those days in the middle region of the air, and oftimes went out with as foul a stink as some Meteors do; for them it was ordained, 
* Requirant saltem semel in mense Confessores Fratribus deputatos, ut sic illos qui non frequenter confitentur graviter arguant, & ad confitendum inducant. Constit. Octob. Rubric. ut Monachi frequenter confiteantur, & frequenter celebrent.  That Abbots, Pryers, and superiors in their absence should procure Penitentiaries, or Confessors once a month for their Friars, and to rebuke sharply such as frequented not Confession, and to induce them to the same. It seems the Religious came but slowly on to shrift in those days; and what may we then think of the Laity?  
The same Edmund who moderated the Church of Canturbury in the time of that first Legate Otho, 
A. D. 1240.  made a Constitution concerning the behaviour and deportment of the Confesseur or Ghostly Father, 
In confiessione audienda h●beat Sacerdos vultum humilem, & oculos, ad terram dimissos, nec faciem respiciat Confitentis, & maximè Multeris, & patienter audiat quicquid dixerit, & in spiritu lenitatis supportet eam, & ei pro posse suadeat, & pluribus modis, ut integrè confiteatur; Peccata inquirot usitata, inusitata autem non nisi à long, & per circumstantias, & expertis detur modus confitendi, & inexpertis non detur occasio delinquendi.  at the time of shrift; That he should set with an humble look, his countenance downward, not once beholding the penitents face, especially if a woman, to afford a patiented audience unto whatsoever shall be said; and to support with the spirit of lenity, to use all persuasions to extract a plenary confession, to inquire after usual and customary sins punctually, and after strange ones afar off, and by circumstances, and with that discretion, as to teach the penitents how to confess, not how to transgress. And adviseth the Confessor to pick out the greater sins as Murder, 
Semper majora crimina, & praecipue notoria Majoribus reserventur. Linwood lib. 5. de Poens in. & remiss. c. in Confess.  Sacrilege, Incest, sins against nature, etc. for such as are of greater place, and set them by, as reserved cases for the Pope, not to grant absolution therein, but at the point of death, and that upon condition of their recovery, they present themselves at Rome, with Letters testimonial from their own Confessors; of the nature and quality of the offence; the Popes it seems had then seized upon fat sins, as well as the fat of the Land; this constitution was made about the year of our Lord, 1240.  
But Richard, surnamed the great, his predecessor, 
A. D. 1229. Richardus Magnus.  and one that should have taken place of him, however the Compilers of the Constitutions have set him behind, for he was sacred Archbishop in the year of grace MCGXXIX. He made a very pious and necessary law, That forasmuch as the soul, far excelleth the body; Physicians are strictly charged, 
Cum anima longè pretiosior sit corpore, sub i●terminatione Anathematis prohibemus, ne quic Medicorū pro salute corporali aliquid suadeat aegroto quod in periculum animae convertatur;— ut aegrum ante omnia admoneat, & inducat ut Medicos invocet animarum, ut postquam fuerit infirmo de spirituali provisum medicamine, ad corporalis medicinae remedium salubrius procedatur. Linwood. lib. 5. de poens. & remiss. cap. Cum anima.  sub interminatione Anathematis, under pain of the Churches Ban & curse to recommend no such thing unto their Patients, for the recovery of their bodily health, which may not be undertaken without danger to the soul; but before all things, to exhort them to send for the soul-Physician, and after spiritual physic hath been prescribed and provided and administered to the soul, then to proceed in the name of God to give Physic to the body. A Canon which if duly observed by our Physicians, I am persuaded their Physic would work much better than it doth. But now the Spiritual Physician is hardly thought of, and his visits accounted ominous; as if sin were not worth the healing, or he wanted the power and cunning. For after Luke the Physician, and Zeno the Lawyer, we send for Barnabas the son of consolation, when the soul is senseless of his help and Ghostly comfort.  
Bonifacius, Uncle to Queen Elinor, 
A. D. 1244.  wife to King Henry the third, and advanced to that Metropolitical See, An. MCCXLIV. provided against these that molested or any way hindered such that would do penance, and be confessed, 
Praecipim●s ne aliquis praesumat impedire quin sacramentum poe●itemiae unicuique petenti liberè impendatur, & spatium liberum confitendi, quod potissimè propter incarceratos suadetur, quibus saepius inhumaniter ne dicamus infideliter denegatur. Lindw. l. 5. de poens. & remiss. cap. Cum sacramentum.  and appointed that convenient time be allotted for that sacred action; and specially to prisoners who many times inhumanly and unchristianly are denied the use hereof, or else so little time afforded unto them as to put them rather into danger of discomfort and desperation, than matter of spiritual joy and consolation.  
John Peccam who sat in the See of Canturbury, 
A. D. 1279.  An. Dom. MCCLXXIX. Ordered that Parish Priests should diligently take heed, 
Parochiales insuper sacerdotes caveant, ne alicui dent corpus Domini, nisi prius constet ipsum confessum fuisse, testimonio & judicio fidedignorum. Lindw. l. 3. de Missar. celebr. c. Altissimus de terra.  that they administered not the Body of the Lord to any Communicant except it might appear unto them that such a person was formerly confessed by the testimony and judgement of credible persons.  
The next law or Constitution is of Walter Reginald, 
A. D. 1312.  who possessed the place at Canturbury in the year of our Lord MCCCXII. He willeth the Priest to rip up the nature of the diseases, 
Diligenter attendat sacerdos circumstantias criminis, qualitatem personae, tempus & locum, causam & moram in peccato.— Sacerdos ad audiendum confessiones communem sibi locum eligat— & in locis absconditis non recipiat alicujus confessiones maximè mulieris— talem injungat uxori poenitentiam, ut viro suo non reddatur suspecta— ne aliquibus injungat poenitentiam, nisi cum restitutione— consulat Episcopum, vel alium qui vices ejus gèrit, aut provectos, & discretos viros, quorum consilio certificatus, sciat quos, & qualiter ligare possit, & absolvere— manus absolutionis non imponi nisi se corrigentibus, etc. Lind. l. 5. de poens. & remis. c. Sacerdos.  and to sift the circumstances of sin, such as are the condition of the person, the quality of the offence, the time and place when and where the sin was committed, all which must be spoken of in Confession. He also appointed an open and visible place for shrift, to cut off all occasion of scandal and suspicion, especially when women make their approaches; admonisheth that Priests impose no such penance to the wife, as to cause suspicion in the husband: To be careful (the nature of the offence requiring) to enjoin such penance, as may imply restitution to the party grieved. To consult with the Bishop or his Suffragan, or with experimented & discreet Priests, that he may know the better whom and what to bind and lose, and where he seethe no probable sign● of sincere contrition, and no purpose of abandoning the sin confessed, to suspend his absolution, and to dismiss the sinner for that season with admonitions tending to unfeigned repentance. 
Prohibemus ne ullus sacerdos lapsus in peccatum mortale ad altare praesumat accedere celebralurus, antequam confiteatur, nec puto (ut quidam errantes credunt) quod mortalia deleantur per confessionem generalem. Lindw. l. 3. de celebr. Mis. cap. Lintheamina.  The same Archbishop also forbade Priests that had fallen into mortal sin, to approach unto the Altar there to celebrate without making their confession; adding that he could not suppose, (as some others erroneously believed) that mortal sins could be washed away by a general confession. Where by the way note that Parenthesis (good Reader) [as some believe] intimating that there were in those days some that so believed, viz. that general Confession might procure remission of sins, and were not perhaps so punctual for private particular confession, whose belief that Prelate censured for erroneous. By the same man are Ghostly Fathers under a great penalty conjured to secrecy and silence; That if at any time or by any means, or upon passion of hatred, 
Nullus sacerdosirâ, odio, metu etiam mortis audeat detegere quovis modo alicujus con●●ssionem signo, motu, vel verbo generaliter, vel specialiter. Et si super hoc convictus fuerit, sine spereconciliationis non immeritò debet degradari. Lin. l. 5. de poens. & remis. c. Prohibemus.  or fear of death, shall lay open by signs, motions, or words, either generally or specially, what hath been privately deposited in Confession, and shall be convicted thereof, he shall be degraded without hope of reconciliation. Also another Constitution of the same man's doing, for the reviving of Public penance for notorious & scandalous offences, 
Ut peccata graviora, & vulgatissimo suo scandalo totam commoventia civitatem, sint solenni poenitentiâ castiganda. Lindw. l. 5. de poens. &. remis. c. Praeterea.  complaining that by the neglect of the ancient Canons the same hath been long buried in oblivion, whereby heinous sins have been the more frequented; and the reins and rigour of Christian discipline too much remitted. And a 
* Lindw. lib. 5. de poens. & remiss. c. Licet.  fourth, for the substitution of a grave and learned Penitentiary in every Deanery; to take the Confessions of the Clergy, residing within the same.  
John Straiford Archbishop of Can●urbury, 
A. D. 1334.  MCCCXXXIV. made a Provisional Law, that Priests should not be cited juridically, and thereby forced either to detect such arcana, as they received under the seal of Confession; 
Et illis ex tunc Parochiani peccata renuunt confiteri. Lind. l. 2. de Judiciis c. Exclusis & infra.  or else offer violence to their consciences, lest thereby Parishioners might refuse to come to confession. It seems equivocations, mental reservations, and such juggle devised to cheat justice, were not up, nor thought on when this course was taken, that Judges should forbear to examine them.  
The last of these Metropolitans that made any law for Confession, is Simon Sudbury, who was preferred to that eminency, An. 
Confessiones mulierum audiantur in propatulo, quantum ad visum, non quantum ad auditum.— Moneantur Laici in principio Quadragesimae, & ●ito post lapsum confiteri, ne peccatum suo pondere ad aliud trahat. Lind. l. 5. de poens. & remis. c. confessiones mulicrum.  MCCCLXXV. He ordained women to be shriven in an open place, where they may be seen of all, but not heard.— And to admonish the Laity to repair unto Confession every year about the beginning of Lent, and whilst their sins are green in their memory, lest the weight of one sin press them upon another. He ordained likewise to confess, and communicate three times a year, viz. at the three solemn Feasts of Christmas, Easter, and Whitsuntide. And to prepare themselves with such abstinence, as the Priest should prescribe: 
Prius tamen se praeparent per aliquam abstinentiam de consilio sacerdotis faciendam— vivens ab ingressu ecclefiae arceatur, & moriens christianâ careat sepulturâ. Lind. l. 5. de poens. & remis. c. Confessiones.  And all and every such Persons as should not come to confession, and to the communion once a year at the least, to be debarred from entering into the Church in his life time, and after death his body not to be interred in Christian Burial. By which constitutions we see how other times were appointed for Confession as well as Easter, but then chief required; for four causes, and at those times is Confession required, 
1. Ratione sacramenti, sc. si vult celebrare, vel communicare, vel sacrum ordinem suscipere, etc. 2. Ratione periculi, si est in periculo mortis. 3. Ratione conscientiae, ut si dictet sibi conscientia quod statim teneatur confiteri. 4. Ratione dubii, ut si nunc habeat confessoris copiam, caeterùm per totum annum non habiturum. Lindwood supra.  saith Lindwood; 

1. In respect of the Sacrament whensoever the same shall be celebrated and received, so upon admission into holy Orders, etc.  
2. In respect of the danger or dread of death.  
3. In respect of the Conscience, if a man's heart shall tell him that he hath present need of Confession.  
4. If it be doubtful a Confessor cannot be had within a year, to take him while we may.   Some of these Canonical reasons we have before examined, and censured.  
These were Ecclesiastical Constitutions made by several Churchmen in their times. 
A. D. 1533. A book of Religion entitled, Articles devised by the King's highness, set forth an. Reg. Henrici 8.28.  But when Henry VIII had wrested the Supremacy of Spiritual causes from foreign Usurpation and annexed it to the Crown; then for essays of that new authority, was substituted a Vicegerent for the Clergy. Articles of Religion set forth, and said to be devised by his Highness, which caused the commotion of the 
* April 28. an R R. Hen. 8.31 Hall. Chron. p. 228.  Lincolnshire men. And in a Parliament held at Westminster was established 
(a) Hall. fol. 224.  the act of the six articles, which was named the bloody statute, and the whip of six strings; which drew so much blood upon poor Christians, and whereof Auricular Confession was one of the strings. The procurer of that Draconical law, together with the occasion thereof is particularly described by our Ecclesiastical Annalist Mr John Fox; whoever was the chief doer therein, Ecclesiastical persons were the chief sufferers. The King upon some distaste to his Clergy, was willing to sharpen the edge of the Law against them; and his mind being known, there wanted not abbetters to whet him thereunto. So fearful is the condition of the Church, if once removed from under the shadow of the Crown, and wings of the Royal Seepter, and would soon become a prey to the little foxes, if the Kingly-Lion should not protect. And as in that Prince's days the truth began to take place in the hearts of many, so that party which stood for the old Mumpsimus, as well as the other that embraced the new Sumpsimus, 
Adeo ut uno codemque l●co, & tempore in Pontificios laqueo, & dilamation●, & in Protestants vivicomburio sae●ir tur. Cambd. Appar. ad Elizabeth. pag. 6, 7.  escaped not the penalty of his rigorous Statutes: that it was no strange spectacle to behold at once a Protestant at the stake, and a Papist at the Jailhouse. By that law Incontinency in Priests and Marriage were equally made felony, and death in their persons either to use the sin or the remedy; and the benefit of the Clergy otherwise a privilege, was to them a snare; and that offence capital in Churchmen, which then was scarce criminal in the Laity. A man that shall survey the Acts of Parliament under that Prince, shall find that they were truly under him, who melted the courage of both those Houses as wax, making them capable of any impression, 
Unde domi terribilis, & foras tyranaicus hiberetur. Camb. ibid.  and his Will a Law. But of him and his memory enough; as also of such Laws and Constitutions which have to my observation been enacted in this point of Confession, and of what force they are at this present, it were much to be wished the Reverend of that profession would determine.  

Sundry Princes of England that used confession.  I will add hereunto such inctances as have obviously occurred unto me of those Princes that have worn the Diadem of this Kingdom, and yet not abhorred from this exercise of Piety, but have confessed their sins unto Spiritual Fathers and Pastors in hope of absolution: 
I. King Edred reigned 10. years & died A. D. 955.  the first is King Edred, who ended his reign and life in the year of the World's redemption, DCCCCLV. of whom Florentius Wigorniensis writeth thus; The glorious King of England Edred fell sick, in the tenth year of his reign, and despairing of recovery, sent away with all speed for holy Dunstan the Abbot, 
Qui missa celeri legatione confessionum suarum Patrem Beatum Dunstanum, scil. Abbatem, accersivit.  and Father of his confessions, who in all haste resorted to the Court; 
Vox desuper clarè sonuit, Rex Edredus nunc in pace quiescit. Florent. Wigorn. ad ann. 955. pag. 353, 354.  and having come half his journey, a voice from heaven sounded clear in his ears, King Edred resteth now in peace. At which voice the horse whereon he sat, not able to bear the burden, sunk under him to the ground, without any harm unto him upon the back. The King's body was brought to Winchester, 
II. William Conqueror. Resumpto animo, quae christiani sunt executus est, & in confession, & viatico. Malmsb. de Will. 1. pag. 63. col. 2. Lon.  and there by Abbot Dunstan decently interred. By which it seemeth Dunstan was the King's Ghostly Father, though he came too late to take his Confession.  
The second Prince is William the Conqueror, whose sickness increasing at Rouen, and the Physicians upon inspection of his Urine had judged his death to be at hand; upon the hearing whereof (saith William of Malmesbury) he filled the room with lamentation, that death had prevented him, long bethinking how to amend his life. But pulling up his spirits, he did the duty of a Christian, in confessing and receiving the blessed Sacrament.  
The third is Margaret the Queen of Scots, 
III. Margaret Q. of Scots.  but extracted of the 
* Sister to Edgar Ethling. Presbyteris ad se accersitis, eisque peccata sua consessa, oleo se perungi, coelestique viatico muniri secit. Rog. Hoved. Pars prior Annal. pag. 266. Edit. Lond. A. D. 1093.  English blood, having heard the fatal news of the death of King Malcolme her husband, and Prince Edward her son, slain by the English as they were invading the Marches of Northumberland, she took it so much to heart, saith Roger Hovedon, as suddenly she fell into a great infirmity, and without delay having sent for her Priests, she went into the Church, and there made confession of her sins unto them, caused herself to be anointed, and to be housled by receiving the Sacrament, beseeching the Lord with fervent and daily prayers, that he would not permit her any longer to live in this sorrowful life, and her prayer was heard; for the third day after the slaughter of her husband, being dissolved from the bonds of flesh, (as is believed) to the joys of eternal salvation. This sad accident fell out in the year of Grace MXCIII. and the VI year of William Rufus.  
The next is William Rufus, 
iv William Rufus. A. D. 1102.  who came to an unfortunate end by the glance of an arrow, whether aimed at him or no, is uncertain, or whether he stumbled upon the same; but by the wound thereof he took his death, as he was hunting in the New Forest called YTENE, 2d day of August, 
In Nova Forresta quae linguâ Anglorum Ytene nuncupatur, à quodam Franco Waltero Tyrello sagittâ incautè directâ percussus vit● finivit 4. Non. Augusti fer. 5. indict. 8. Florent. Vigorn. Chron. p. 469, 470.  and in the XIII year of his Reign; which sudden accident was the more lamentable, as preventing his repentance and confession, and other comforts his soul might have found, if sickness had given him notice of his approaching end. The want whereof Eadmer a grave Historian thus lamenteth; Upon the second day of August he fetched his last breath, 
Secunda dies Augusti vidit eum expirantem, siquidem illa die mane pransus in sylvam venatum ivit, ibique sagittâ in cord percussus, impoenitens & inconfessus è vestigio mortuus est, & omni homine mox derelictus. Eadmer. h●st. Nou. l. 2. p. 54.  for upon that day breaking his fast, he came into the Forest to hunt, and there was wounded with an arrow; and forthwith died impenitent and unconfessed, and was immediately abandoned of all men. The want of Confession had not been worth the noting, if the use thereof at the last close had not been generally received.  
To him succeeded his Brother Henry I. a moderate, and as those times afforded, a learned Prince; 
V Henry I. Beauclerk.  who after he had swayed the Sceptre full XXXV years and odd months, then being in Normandy, sickened of that disease whereof he died: And perceiving his own weakness, sent for Hugh, whom he had constituted his first Abbot at Reading, (where he founded a goodly Abbey, and there lieth interred) and after advanced him to the Metropolitical See at Rouen; which Archbishop in an Epistle to Pope Innocent, relateth the pious end of that Prince thus; 
Prout ei dicebamus, ipse ore proprio sua confitebatur peccata, & manu propria pectus suum percutiebat, & malam voluatatem dimittebat— pro nostro officio tertio cum, & per triduum absolvimus. Crucem Domini adoravit, corpus & sanguinem Domini devotè suscepit, Elecmosynam suam disposuit— ipsius piâ petitione oleo sancto eum inunximus, & sic in pace quievit. Hugo Rothmag. Epist. ad Innocent. 3. extat apud Malmesb. hist. Novel. l. 1. p. 100 col. 2. London.  He being surprised with a grievous sickness, dispatched a Post to us with all haste to come unto him; we came and abode with him being full of pain for three days, and as we advised him, he confessed with his own mouth his sins, and with his own hand beat his breast, and put away his evil mind. Through God's counsel and ours, and other Bishops, he promised to observe and amend his life, and by reason of our office, we thrice in three day's space absolved him. He reverenced the Lord's Cross, devoutly received the Body and Blood of the Lord, gave a●mes,— at his request we anointed him with holy chrism, and so he rested in peace. This Prince departed this world in the year of our Lord God, MCXXXVI.  
The like preparations of dying well were made by that Ceur de Lion, 
VI Richard I. 1200.  King Richard I. who besieging the Castle of Gaillard in Normandy, was wounded in the arm with a venomous 
* Poisoned arrow. Caxton. part. 7. in Rich. 1.  quarrel; The Castle won by a sharp assault, and the soldier that hurt him apprehended, the King finding the wound to be mortal, caused him to be brought into his presence. And (faith Caxton) when he come before the King, the King axed him what was his name, and he said mi name is Bartram Gutdon: wherefore, said the King, hast tow me slain, sigh that I did the never none harm? Sir, said he, though ye did me never none harm, ye yourself with your hon killed my fadre, and my brother, and there for I have quite now your travel. Tho said King Richard, he that died upon the cross to bring man's soul from pine of Hell, foryef the my death, and I also foryef it thee. Tho commanded he that no man should him misdo— and the VI day after the King did shrive him, 
Poenitentiâ male hactenus actae vitae affectus, de peccatis illicò ritè confessus est, ac Eucharistiâ multa cum vencratione sumptâ percussori pepercit. Pol. Virg. hist. Angl. l. 14. p. 257.  and sore repentance having of his misdediss, and wos housled and anointed. Thus much out of that old Chronicler concerning the last demeanour and death of this heroical Prince, forgiving him that was the author thereof. He left this life when he had reigned IX years, VIII months and odd days.  
And the miserable end of King Richard II. 
VII. 〈◊〉 Richard II. A. D. 1400.  deprived first of his Crown, and consequently of his life, murdered at Pomfret-Castle by that wretch Sir Pierce of Exton, and VIII villains in harness, is not impertinent: where the King wrested a Bill out of the first man's hands, and manfully defending himself, had slain IV of the Assailants, was traitorously felled to the ground by Sir Pierce, and then shortly rid out of the world (saith my Historian) without either confession or receipt of Sacrament; 
Hall Chron. in Henry 4. pag. 14.2.  bewailing the loss of opportunity to prepare himself for death by confessing his sins, and receiving the blessed Sacrament no less, than the Parricide itself, though most inhuman, treacherous and barbarous. And thus have I related what these Princes did at the evening and shutting up of their time; casting up their audit unto God, and making an account here, that they might not be called to an after reckoning; wherein I doubt not but that other Princes did as they did, though our Annalists may be silent therein; and my small store-house, and Adversaria be no better provided of more Collections. Take these Laws and Examples in good part, (Gentle Reader) and make the best construction thereof, and of myself, for the relation.   

The Conclusion.  
SO by God's mercy, and the guidance of his good Spirit, we are now in the haven, and at the end of this Treatise. A journey hath been taken not long, (to speak truly) nor tedious, but dangerous and difficult; spent rather in the beating of unknown paths, or renewing of ancient tracts worn out, and well-nigh desaced with desuetude, than in following any usual road or beaten way before us; for in this voyage (we may boldly say) not many Travellers, especially that set out from home with us, have kept us company. And yet the subject matter, as it concerns all Christians, so I suppose, is inferior to none of those Mysteries in power and operation, that are committed to the Lords Stewards, much profiting, but much opposing fleshly wisdom; as the best potions are the most bitter, and the more repugnant to the disease, the more sanative. The Spirit is contrary to the flesh, and the work of Christianity is to deny ourselves, and to take up Christ's cross. You shall hardly see a man that will lay open his infirmities, though I read of an Apostle 
* 2 Cor. 11.30.  that gloried in his. Our humour is naturally Pharisaical, to make clean the outside of the Platter, and who is he that will turn the worst side outward? Very few will speak evil of themselves, and fewer that will suffer others to do so with patience. It is a fringe of pride (saith Gregory) in a man freely to disparage himself, and yet to take it ill at another's hands that shall do so. 
Superbiae vitium est, ut quod de se fateri quisquis quasi sua sponte dignatur, hoc sibi dici ab all is dedignetur. Greg. Mor. l. 22. c. 51.  If I covered my transgressions as Adam, by hiding mine inquities in my bosom, 
Pour monster cette proprieté, & inclina de Phomme a se tenir close, & couvert en ses iniquitez, & la victoir, qu'il avoit obtenu sur lui, de s'accuser soi m●sme, etc. D. Bes. Caresme. Tom. 2. p. 716, 717.  Job 31.33. thereby intimating our natural inclination from the loins of our first Parent, to cover our sins; and his victory over the same, 
Certè sublimis apparet (Job) etiam in peccatis suis— Ego in eo non minùs admiror confessionem humillimam peccatorum, quàm tot sublimia facta virtutum— Unumquodque malum quamvis robusti ùs vitetur, tamen humili ùs proditur. Greg. ib.  to be his own accuser. Job was admired by all for his rare virtues; But in my eyes he seemeth marvellous in his sins, (saith Gregory) Let other men extol his chastity, commend his integrity, praise the bowels of his pity and goodness, for my part I no less wonder at the humble confession of his sins, than so many famous exploits of his virtues, it being as great a conquest to trample down same and shame, by laying open our sins, as to resist, and not commit them; for though greater strength be showed in shunning sin, yet greater humility is discovered in confessing of sin: for by the former our sins are conquered, and by the latter ourselves. And I am of opinion many are displeased with Confession, not for any hurt of distaste at the thing itself, but at the difficulty thereof; and abstain from it, not as an act unlawful, but unseemly to men of their quality, and disagreeing with their disposition. No small argument that it is a work of grace, whereas our corrupt nature so much frowneth at it. But how burdensome soever it may seem to flesh and blood, sure the burden of a wounded Conscience is greater, 
Acts 15.25.  for who can bear it? It seemed good unto the Holy Ghost and unto us (as the first Council in the Church decreed) to lay upon you no greater burden than these necessary things. It being not the least part of prudence to cut off things superfluous, as withal to impose necessary. This later age hath not been so much a vintage, as a pruning of the Church's vineyard: And 'tis not impossible for a quick and fruitful branch to be amputated and cut off amongst so many fruitless and unprofitable. 
Matth. 13.9.  Those Weeders had need to have great care, that pull not up some hopeful blades amongst store of weeds. There is not any (I suppose) that can throughly purge his floor, and gather the wheat into his garner, 
Matth 3.12.  but he whose fan is in his hand, and will burn up the chaff with unquenchable fi●e. I honour the memory of the first Reformers of the Church as good men, yet but men, and not exempted from error; and verily believe that the great abuse and juggling under the sacred veil of the keys, Confession and Absolution; the merchandise and trading in Indulgences, the lewd profaning of Ecclesiastical censures, made them less zealous for the true use of Confession, the keys and censures; and so by a kind of connivency there waxed a general coldness in all the parts of the mystical body of Christ, in the commendable and necessary exercise thereof. The Ministers and Pastors of Christ's flock could wish no sins for Confession, no perplexity for the Conscience, no wounds, no diseases in the soul, and that all the flock were so sound and whole, that there needed no Physicians. But they may wish the best, and fear the worst, and find too much work for Physicians, if throughly employed; too many bonds and bars for their keys, and too many infirmities for their power to work on: Confession cannot be out of request so long as there are so strong temptations to assault, and so weak a fort and poorly man'd to defend. Let then thy soul be of more worth than thy body, and to the healing of spiritual wounds lend a quicker ear; for thy bodily health what wilt thou not undergo? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Sir lib. 1. 
Ut valeat corpus, serrum pati●ris & ignes;  
Arida n●c suicas o●a ●●g●bis aquâ:  
Ut valeas animo, quicquam tolerare recuses:  
At pars haec pretium corpore majus habet.   what not endure? lancing, burning, purging, vomiting: and is a little shame in confession, a small austerity in penance tedious to be undertaken for thy souls good? thou settest not that price upon the better part of thyself, which thou oughtest, that refusest such receipts for the safety thereof. For (saith a Father) he is nothing near such a Benefactor which freeth the body from a disease, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Strom. l. 1. p. 258.  as he that delivereth the soul from unrighteousness, in regard the soul is far more precious than the body. Let then the great benefit redounding to the soul by confession vanquish the shame and natural repugnancy. Declare thou thy sins first that thou mayest be justified, Esay 43.76. as the LXXII read it. Justification follows upon that declaration, not condemnation: Whereupon Saint chrysostom assigns the difference betwixt the consequent of confessing at the tribunal of God, from terrestrial bars: For at these external tribunals below, after accusation and confession of sin, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. tom. 5. p. 139.  death followeth: but at the divine Tribunal, upon confession, where the sinner accuseth himself, there goes a Crown. And herein is a beam of God's mercy, in not extorting Confession (as our Judges do) to the prejudice of the accused, but as a Physician to know our diseases, for their better healing; and his justice too after a sort herein shineth, that the sinner in confessing might blush for sin, whereof he was not ashamed in committing. By this means doth the Shepherd of the flock come by notice of the several kinds of infirmities wherewith his sheep are troubled, and can the better prescribe the remedies. By this discovery of sin many disorders may be rectified at this consistory of Conscience, which no Political Benches of justice can search into, or redress; hereby secret wrongs may be recompensed, secret amends may be made, secret injuries remitted, and secret enemies reconciled. The greatest gainer is the Penitent himself; for besides the assoiling of his offences, he hath purchased a Counsellor to advise him for the best how to avoid sin; a Comforter to embalm his wounded conscience from God's word, sweeter than the honey or the honey comb; and an Advocate to plead on his behalf to God with prayer and intercession. By this high minds are abated, and a sinner waxeth sensible of a higher power incensed by his sin. By this unbridled offenders are kept in some awe and discipline. By this God's Priests are the more reverenced, and his ordinance in their hands more powerful. In a word, amongst all the Tribes, Judah, that is Confession, hath the Star, Sceptre, and promised seed. The Answer then returned by the Neophytes, or new Christians in Japonia, 
Percontanti mihi quosnam Religionis Christianae ritus, quaeve instituta sibi max●mè crederent prosutura; Duo illa semper sc. confessionem & communionem sine controversia responderunt. Epist. Japon. l. 1. p. 59.2. Dilinguae 1571.  is very remarkable; when Xaverius had often demanded of them, what rites and exercises in the Christian Religion seemed unto them most profitable and availing, constantly answered, those two without all controversy, the Communion and Confession.    

ΚΟΛΟΦΩΝ Ad eos qui in libellum inciderint ἘΥΦΗΜΊΖΕΙΝ.  
FUll Nineteen courses hath that glorious Bridegroom of heaven made, and in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or space the other Luminary hath through many various revolutions returned to the same point in the Celestial girdle, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lunae à Sole in Enneadecaeteride est, 46′. 56″ cui in signifere respondit ¾ gr. 16′. 56″.  since this Treatise past the Author's last hand and eye, having (for aught he knew) like the Antique subterraneous Obelisks lain buried, or by the late more than Civil wars been driven into coverts: in which process of time being grown out of knowledge and memory, is by the hand of that immense providence sweetly disposing all things, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and poising past and future events as two scales in a balance, awaked and exposed to public view, but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Cor. 15.8.  an abortive issue, or one born out of due time; for serene and quiet were the seasons, and Truth seemed to look down from heaven, when these conceptions were form; giving hope also to this issue of entertainment. But alas those Halcionia are fled, and days of calamity have succeeded; and the Cloud upon us when dispersed, He only knoweth, in whose hands are times and seasons, and we may sigh out these sad complaints in the Church's name; Where is thy nursing Parent, Reverend Paranymphs honourable Pillars, vigilant Officers, devoted members, thy fenced discipline? 
Cantic. 6.4.  all which made Thee terrible as an army with banners. Is not thy vineyard laid waste, thy breasts dried up, thy Common-Prayer and administration of the Sacraments laid aside, and the glory of thy Liturgy departed? the dispensers of thy Treasures disesteemed? and what hope can there be for the practice of this piety, where the keys and Stewards are despised; or to enlarge thy rites, where thy just claims are denied? much less to promise the admission of this piece of discipline, where the Nerves of all thy Ecclesiastical policy are dissolved? where the garments of thy Revenues are parted amongst Soldiers, and thy seamlesse coat of discipline which they spared, rend by others? though found they are, that associate their endeavours to make up those breaches, but at a loss; whereas no form will fit, but what contexed by thy Bridegroom, or his Apostles, and in all ages continued upon thy back, till stripped by Sacrilegious hands, and defaced.  
Great and manifold are the insinuations of the Old Serpent, and his prevalencies more by secret Mining against God's building than open force, as not ignorant how ugly sin showeth in its own colours, which he disguiseth under cunning intrigoes and appearances of virtue, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph. 4.14. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cap. 6.11. Aslechançhas del Diablo. Bibl. Hispan.  which the Apostle terms the sleight of men and cunning craftiness and the wiles of the Devil, ambushes, or entrapping plots. The Clothing of Heresies under Scripture phrases is his old sophistry, 
Faetores coelestis eloquii velut quodam aromate aspergit, & austera quaedam temperaturus pocula, priùs ora melle circumlinit. Vincent. Lyr. contr. Haeres. cap. 35.  as the honey used to besmeer the deadly cup, that the poison may be more sweetly devoured. Thou that abhorrest Idols, dost thou commit Sacrilege? 
Rom. 2.22.  where the abhorring Idols is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the overspreading sanctity, but the commission of Sacrilege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The spoils of the Church are the plotted design. An ancient and prudent Historian was careful to advertise his Reader of the wide distance betwixt the causes and occasions of war; 
Polybius lib. 3.  and tells us, that the causes why the sword is unsheathed shall be concealed till occasion of blows is offered, the beginning whereof may probably be maintained, whereas the real cause would make the undertakers ashamed. Some occasions might be tendered to disgrace the Clergy, which censorious spirits readily seized on, the design through their sides being to wound the Profession, 
Neque unquam Ecclesiae status ità tranquillus, ut non aliquod fuerit aliquando dissidium. Heming. ad Principes German. apud Sleidan. Commenrar. l. 9 p. 264. Argentorati edit. an. 1621.  though indirectly, and to heap contempt upon Gods own Ordinance. The Heathen by the spectacles of nature could discern the Priests to be worthy of honour, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Homer.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and the affronts done to them to draw judgements upon the heads of scorners, who striving to render the Fathers of the Church scandalous, have proved themselves ridiculous.  
It will not be loss of time to view succinctly what engines Satan hath planted, and what Mines have played to work his pleasure upon the Church of God. A double drift he had, 

1. to make heretics of the unsettled religious,  
2. and the profane persons to become Atheists;   rendering these of no religion, and those of worse than none; and in whose persons he despaired to root out Religion utterly. He moveth every stone, how it may become vain and unserviceable, by the erection of many though false and ridiculous; like that Valentinian College, and Gnostics of old, bringing in Confusion under the title of Religion; 
Confusio praedicatur, dum religio asseveratur. Tertul.  wherein the rabble of rude inventions exceed the Poetry of the Ancient Paynims. How pregnant this Lying Spirit is in the mouth of his Adherents, the present monstrous-shapen heresies are open proofs; in whose conceits Religion seems like a cracked Mirror, broken in pieces by their vain imaginations, and reflecting multiplied images of their conceited Divinity, as if the highway of the Church were a walk too public, and too much beaten, and their spawn good for nothing but to increase and multiply. O how secure are those paths, fenced with the authority of sacred Scripture, 
Ab Apostolis— traducem fidei, & seminae doctrinae Ecclesiae mutuatae sunt, & quotidie mutuantur ut Ecclesiae fiant. Tertul. prescript. contr. Haer, c. 20.  and the tradition of the Catholic Church? They are assuredly in the right who go after such directions; 
Fides munita divinae legis authoritate, tum deinde ecclesiae Catholicae traditione. Vinc. Lyr. cap. 1.  as hands stayed and guided by a rule draw straighter lines than those that are left to their own wills and motions. 
Fides jam regula posita est— cedat curiositas fide, cedat gloria saluti. Tertul. prescript. cap. 14.  And albeit that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & multiplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that more than many-headed Hydra of several opinions, and harvest of numerous errors may be esteemed with Machiavels Confidents a State policy, to hurry the people, and wheel them about with divers Sects and new religions, thereby multiplying several claims and respective interests; begetting so many apartiments, and special dependences; yet those Praetorian Cohorts devised at first for the safeguard of the Roman Emperors, proved their Confusion; and Ephraim may rise against Manasses, 
Isai. 9.21.  and both against Judah. In the mean space the dissensions of Heretics afford some peace to the labouring Church, 
Bellum Haereticorum est paae Ecclesiae. Hilar.  who from a firm rock beholds at sea their storms and confused struggle.  
By no imposture doth Satan gain upon the Church more, than under that specious pretence of Reformation. Divers good Christians of religious humours, as averse to abuses, have lent too quick an ear to such Zealous out cries; and in sober truth, as it is a necessary duty to cut off enormity and disriegled inordinances, so a difficult office to carry an even hand; where a business of that consequence desires to be undertaken upon assured grounds, and to be unalterably preserved, lest the remedy may be more nocent than the disease; ordinary defects would better be charitably concealed, than published to a scandal; besides ambitious heresy may lurk under this covert, and such spirits of no great altitude at their highest growth of place and preferment, may attempt to trouble the waters, to advance their own interests; and who in the old form were but the tail, might become the head in the new Classis. If we still continue Sceptics in the settlement of Church and Doctrine, without the attainment of any period, 
Tertul. prescript. cap. 10.  Ubi erit finis quaerendi, ubi statio credendi, ubi expunctio inveniendi? when will there be an end of quarrelling, a standard of faith, or a full point of enquiry? It was the glory of Queen Elizabeth (whose times none behold without reverence) to have proceeded in reforming with much peace and prudence, confining reformation to choice and necessary points, and herself ever after to her first resolves, which seems no less, by that wise answer or Oracle she returned to a Pragmatic Petition, 
Neque id praeceps, aut acri impetu, sed prudenter, & tempestiuè.  preferred at the entrance to her reign, 
Aulicus quidam libellum supplicem ei porrexit— restare adhuc quatuor aut quinque vinctos, idque inuneritò,— eos esse quatuor Evangelistas, ac Apostolum Paulum diu in ignota lingua, ac carcere conclusos, & inter populum conversari non posse; illis se libertatem ut reliquis petere: cui illa prudentissimè; sciscitandum adhuc meli●●s sab ipsis esse, utrum liberari v●llent. M S. in felicem memoriam Elizabethae R. Authore sui feculi Nesto●e Jacobo L●y, Marlbrigii Comite, summo Angliae Quaestore.  wherein was contained, That it being a gracious time of enlarging prisoners, there remained four or five yet in durance without cause, and so straightened in an unknown tongue, as they could hold no commerce with the people; such were the four Evangelists and Saint Paul. To which request She discreetly answered, It were well the prisoners minds were first known, if they desired so to be freed: the heat of that Zealot, and many others being by that her sage response, and mature proceed much abated. But that Reformation is never more justly suspected, when set on foot by the sons of Machiavelli to keep up their reputation with the people, as if they would appear with eyes more intent upon disorders, careful of the public, and all their thoughts being how errors may be redressed; by such arts continuing their credit, and at once under the noise of clamorous Reformers, conveying to themselves the wealth of Sacred things devoted to augment true p●ety, and to add lustre to the greatness and majesty of Religion; for that Reformation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be deemed undertaken upon Spiritual grounds, which in the entrance and ending thereof is performed without Sacrilege. The Rebels in Edward sixth's time, as if Piety were chief aimed at, and a show of justice leveled, caused Psalms to be sung, and Sermons to be made under an old tree, 
Speed in Edw. 6. an. 111.  and a Tribunal was there erected, which they styled the Oak of Reformation. God best knoweth how many such practices have since been set on foot under the shadows of such Oaks; where Religion is pretended the incendiary to kindle, 
Potentisumum ad ciendas seditiones telum religio. Thuan.  and Trumpet to blow the coals, and ensign to hold forth and carry on seditious insurrections. Undoubtedly there hath not issued a more dangerous ambush for Sacrilege, to surprise the possessions of the Church, and to Secularize her patrimony, than forth of this den. The Parties to the late league in France thereby reconciling to themselves no small credit and power; till at length it was discovered, that they went about to contrive a Spanish-cloak of the cloth of Religion: 
Ex religionis pallio penulam Hispanicam facere. Thuan.  so hugely is Religion, and the sincere professors thereof by such pretenders scandalised and abused.  
Of late times many have been the prejudices had against the Clergy, and happy was the Envious man to have found a probable fallacy for his malice to work upon; the Church was then leading forward to devotion, which the Devil seeing, thought it seasonable to trip up the proceeders heels in those paths of Righteousness, and there to make his batteries where the fort was weakest, the defendants fewest, and the entry easiest. But at what sparks the persecution first kindled, those Incendiaries know best that first blew the coals. In which Agon (besides their intention) new combats, Crowns and triumphs were by them dedicated. Persecutions, no news to the Church, seemed new to our peaceful estate. Providence ordaining a Scene for us, and that we also should bear a part, and be acquainted with the troublesome style of the Primitive times; and our flourishing Church to be tried, with what uprightness she would demean herself in raging seasons, that by patience and long suffering she might reach those laurels, triumphant in glory the Stars far under; A Patron and Defender she had in whom she much gloried, 
Tam mala Pompeti, quàm prospera mundus adorat. Lucan.  and of whom (as times are) she is not ashamed; that Antiqua Moles, great and venerable Pile will yet stand in our greatest City, as a monument of his intended munificence, and the present usage; whose Faith he maintained with his Pen, defended with his Sword, and seated with his Blood: By him were her immunities asserted, Patrimony prorected, and Discipline vindicated; & quid amplius faciendum fuit vineae? 
Reform●tam Apostolicam religionem sc●iptis nervose confirm●ns, n●efuso tantum atramento, sed sanguine vind●cans. Elench. motuum Nuper. Esay 5.4.  But her Grapes were wild, and God was just, and Satan malicious, and man avaricious, and the wild Boar ready upon all occasions to root up the vincyard; Insomuch that her Angels are fallen, her fixed stars become planetary, and that whilom Stupor mundi clerus Britannicus, as one of her Mell fluent Senators termed her, is in her exile still stupor mundi, the amazement of the world, 
Bishop Hall, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 10.33.  being made a gazing stock both by repoches and afflictions— wand'ring about in sheepskins, and goatskins, being destitute, afflicted and tormented: upon whom how fordid and mean soever such clothing be, yet if composed by affliction, and worn with patience, not Solomon in all his royalty was so arrayed. And to considerate minds the lightness of affliction in one scale, and the weight of glory ponderated in the other; the eternity of the one, 
2 Cor. 4.11.  and the momentaneous brevity of the other would appear so heavenly wide, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Rom, Epist. ad Corinth. 1. pag. 23.  that all God's people could not be offended to be clad as one of those.  
There are amongst the sons of men three different dispositions; the first inept and incapable of instruction, and not to be wrought upon by afflictions; whose Hearts are so hardened upon the anvil, and by the God of this world, as not made malleable or mollified by the thunder of any judgements; so secured with answerable success in all their undertake, as to kick at the least contradiction; wherein humane felicity is the mist and veil, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demosthen.  hindering the sight from distinguishing good and evil; unto such undeserving persons and undeserved favours, like the Rhodians always enjoying the Sunshine of prosperity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid. Pelus. lib. 2. Epist. 122.  without the least cloud of sorrow, or spark of piety; that only do evil, and suffer none; we keep silence and stand amazed, and are filled with expectance what the judge of all the world will do.  
A second sort are non proficients, not bettered the least tittle by afflictions, have been long kept at school with no improvement; whose dross in the crucible is so much, and rust in the Iron so deep, and spots in the garment so foul, as no Fuller's soap can cleanse; against such there goes out a speech from the Lord, 
Isa. 1.5.  Why should ye be stricken any more? They are no longer for the rod, their stubbornness is mature for other judgements. A sad sign the disease is deplorate and desperate, when the sovereign Physician gives the patiented over.  
A third sort of Scholars much bettered and refined in the school of the Cross, who are rooted most when most tempested; as the Moon in her change most obscure to the earth, but most resplendent towards heaven; and the Ship tossed with winds, beaten upon tocks, and rolled in waves, upheld by divine power is not broken with that shipwreck, but rides securely, where the hand of the most High supporteth, and where supreme care is the rudder of that ship, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Musaeus.  the ship of that Navy, and the Navy of that Pilot and Admiral who steereth all with his Providence, it shall not miscarry. It is much to be desired of us (and desired I fear it may be, more than yet expected) that all of us in one vessel were bound one way, and would not vainly imagine to sail divers courses in one ship, but rather like that Apostolical assembly, be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all of one accord in one place; 
Act. 2.1. Psal. 133.2.  and like Brethren to dwell together in Unity. And that such harmony were set in our Church music, as all parts might agree to meet at the service; and that several interests might not break the peace of Christendom. The common enemy to the Cross of Christ, having from their mutual discords drawn not small advantage; nothing more encouraging the barbarous arms of the Ottoman family against them, than Civil broils. And in our divided world there are not more dangerous inlets of ruin than our domestical divisions; our sins having separated from God, and our discords from ourselves, self-interests having eclipsed a glorious Church, and self-opinions well nigh extinguished it. Philip of Macedon minding to subdue the Oricians, 
Philippus Macedo Oricios suos hosts in potestat●m redigere, & in hoc exercitum misisset, scripsit, M●ssos à se milites, quòd comperisset eos seditionibus vexari. Thuan. hist. Tom. 5. pag. 318.  and invading them with an Army, said; That finding them at odds with themselves he had sent them an Army. Such of late have been the results of the Turkish Council, if they should display their Ensigns against the Persian in the East, or against the Western Empire; where his Martial Senate resolved for the West; for that the expedition undertaken against the Christians in the West, 
Inter tot dissidentes religione, linguâ, moribus, nationes, ex quibus auxiliarem exercitum conflari necesse est, procul dubio esse quin malè conveniant, ac proinde lentè & improsperè administrari: Haec in Divano agitata. Thuan. Histor. Tom. 5. ad an. 1592. pag. 277. edit. Genevae, A. D. 1620.  was there safest, where their discords were greatest; so a mighty storm fell on Hungary. Such dangers from abroad might be weighed by them that have from our dissensions at home sucked no small advantage. And to boot it would be the soundest advertisement, to strike at the root of all sin, and especially those Epidemical ones that have pulled on our heads these National judgements; and to know how sin is best drowned in the tears of Repentance; and the best evidence of true repentance is the forsaking of sin, according to that Arabic adage, Optimum paenitentiae est paucitas delicti; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arabic. Adag. 68  That is accounted the truest repentance, which is accompanied with fewest faults; serious sorrow for sin is a sure forsaking of sin, and there can be no sound repentance, where is no solid amendment. If such meditations would fall under our considerations, the Author of these might hope, that This, or Antidotes of this nature might be sought after, and prayers directed to heaven for wished success. And no doubt God would then give audience when our devotions are incensed with piety; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As true a position of a blind Poet, as of the blind man, John 11.31.  nor can there in this spiritual warfare be better weapons than prayers and tears. 
K. Gustavus. Ferdinand. 3.  That hardy Swede dreaded more the prayers of that Christian Emperor than his forces; surely at last prayers in the one prevailed above arms in the other. United prayers would compass this Island with greater safety, than her Seas, or Shipping: And it seems by an Ancient story, this Nation long ago to be owned as God's peculiar, by an answer returned to a holy Prelate, 
Brithwoldo apud Glascon●am excubiis liccubranti & de Regia stirpe penè deleta angenti, responsum est, Regnum Anglorum est Dei, etc. Will. Malmesb. de Gestis Anglor. lib. 2. pag. 51. Londini.  anxious of the State and Regal issue well nigh extinguished; Regnum Anglorum est Dei, post te (Edward Confessor) providit Regem ad placitum sui.  
Lastly, though small is the appearance of the approbation of this Treatise to the Practic thereof, yet the prayers of the faithful may even in this behalf prevail; and herein Gods will be done. The Setter hereof hath to his best skill planted and watered, the increase is from God; Philosophia pancis contenta scholaribus, Christian Philosophy is content with few scholars, and Wisdom is pleased to be justified of her children. And remain it will (if for no other end) yet as a Needle in the Card to show our aberrations.  
Soli Deo UNICO & TRINO Honour & Gloria.  
FINIS.   

ERRATA.  
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