A LETTER CONCERNING CONFESSION AND ABSOLUTION: Written to a Friend some years since. And now proposed to the Consideration of the gathered Churches in LONDON. Imprimatur, JOHN DOWNAME. LONDON: Printed by Francis Neile. 1650. A Letter written to a Friend touching CONFESSION. SIR, THe conference that I had with you about Confession and Absolution, hath occasioned my further thoughts & meditations thereon; which being fresh in memory, I have committed to Paper with intent you should see them, that so you may consider. And if upon serious thought you find them disagreeing with holy Scriptures, than I pray you show me how, and impart for my help what you undoubtedly understand in this point. And if you meet with any phrases that you like not, pass them over as not materially appertaining to the matter in hand. So I would deal with you, and so I desire you to do with me. And in the next place I desire, that you may not be minded like those that slightly and easily let pass every thing that pleaseth not their palate, and fleshly mind, as this of Confession may not. For it may be truly said, the flesh is at enmity with Confession, for that it layeth it open, and shameth it. Yea Confession maketh the soul stand trembling in a confused condition before men and Angels. And it may truly be said of real and penitential Confession, that by it some men's sins go to judgement beforehand. 1 Tim 5.24. And being this is a truth, that all must come to judgement, and every secret must be made manifest, let the Christians account it the unspeakable kindness, and love of our good God, that hath ordained so easy a judgement for his elect, 1 Cor. 6.2. as to send his Ambassadors who shall judge the world, his Ministers aforehand to take their Confessions, and in case they have committed some heinous fins, to lay upon them a penance of watching, fasting, prayer, alms, or hard labour, etc. so punishing their bodies in this life, that they might not perish with the world in the life to come. This is a great mercy, and not common to all; 1 Cor. 11.32. and besides our loving Lord is loath to lay his own hand upon us, as he saith, he doth not willingly afflict, nor grieve the children of men. If we would chastise ourselves, we should not be chastised of the lord 1 Cor. 11.31. Now what should let, that we accept not of this great mercy, and be willing to be judged by God's Ambassadors. And let not any one think this needless for such persons as are eminent for knowledge. Deut. 17. Mal. 1.7. Some are ignorant, say they, and that may occasion them to go to the Priests for Law and Judgement. The Priest's lips are to keep knowledge, and the people to seek Law at their mouth; but some have more understanding than their Teachers, what need such go? I answer, he is a proud man that will not submit to God's way. Psal. 119.99. Our Saviour, Lord of heaven and earth, hath showed us an example of another fashion. Matth. 3.14,15. John said to our Lord, I have need to be baptised of thee, and comest thou to me? Observe our Lords answer. Suffer it to be, saith he, for it behoveth us to fulfil all righteousness. So likewise under the Law it is not to be doubted, but there was many a Jew without the help of a Priest discern his own leprosy, and also pronounce himself unclean, yea and separate himself according to Law. Yet this was not approvable, without the Priests had done it; and when that Leper was cured, he was not so esteemed till he was so pronounced by the Priest, and a sacrifice offered, as when our Lord himself had cleansed the Leper, Matth. 8.4. yet to fulfil all righteousness, he commanded the said leper to go to the Priest, and offer a gift, which Moses had commanded for a testimony. So that if there be men of such knowledge that understand all mysteries, if they have lived lose lives, committed heinous and great sins, and yet think to be pardoned, and justified without the help of God's Ministers, their way is not God's way, neither can they produce any holy man in former ages that hath trodden such a path. But let us consider further, what reasons may induce us to submit to this Ordinance. 1. First, for the Antiquity of it we find some footsteps thereof under the Law, yea before the Law, though more darkly, for God himself required a confession of Adam, Eve, and Cain, and accordingly proceeds against them. And for the punishment of Adam and Eve, whereunto they were sentenced, namely, that in the sweat of his brows he should eat his bread, and she bring forth in sorrow, it may well be called a penance imposed upon them for saving their souls. 1 Tim. 2.15. For as he by labour, so she by sorrow in childbearing should be saved, if they continue in the faith. The like example in another place we have of God himself. Aaron and his sister Miriam having murmured against Moses, about taking an Aethiopian to wife; God was so displeased with their murmuring, that he smote Miriam with leprosy, which did occasion Aaron, as for himself, so for his sister to confess their fault to Moses: and Moses having prayed to God for her, the Lord healed her; but what though she were healed, yet for her penance or punishment, let her be separated seven days, saith God, that so she might be ashamed. For if her father had spit in her face, should she not be ashamed? this was done by Gods own appointment. But under the Law we may see the footsteps thereof more manifest; though not so perspicuous as under the Gospel, where truths appear as it were with open face. In the time of the Law we find it manifest, Levit. 5.5. Numb 5.6. that God commanded all such men and women as having sinned should come to the Priests, and make confession thereof before atonement could be made; and it is explained by Ainsworth in his Annotations upon them verses, that no atonement was ever made without confession. Yea though a man or woman did all other things that the Law did require, yet without confession there was no atonement made. And he that in confession did most aggravate his sin, was accounted the best man. Hence we may see, that as the Ministers under the Gospel are, so the Priests under the Law were after penitential confessions Ministers of reconciliation, but yet in a darker manner, and not so glorious. For it is written of them under the Gospel. 2 Cor. 3.10. & 3.6.8,9. 4 7. For even that which was made glorious, had no glory in this respect, by reason of the glory that excelleth. Their Ministry was of the letter, ours of the Spirit. As it is written, He hath made us able ministers of the New Testament, not of the letter, but of the Spirit: And again, hath given unto us the ministry of reconciliation. Such treasure have we in earthen vessels. Now for the time of the New-Testament, observe that our Lord Christ, not only as he was God, but also as he was man; did officiate this Ministry. He forgave sins, and reconciled men to God. For he saith unto the sick of the Palsy, Son be of good cheer, thy sins be forgiven thee. At which the Scribes murmuring, our Lord replies; Whether is it easier to say thy sins be forgiven thee, or to say, Arise and walk, but that you might know the Son of man hath power on earth to forgive sins. What could the Lord have said more plainly, he spoke of very purpose as he said, that they might know what power he had, not only as he was God, for that was not doubted of, whether God could forgive sins, but also as he was man, and on earth. Wherefore when the multitude heard and saw what was done, they glorified God who had given such power unto men. This power as he was man, he purchased by his death upon the Cross. As it is written, For the suffering of death, he is crowned with glory and honour. And again, Him hath God exalted to be a Prince and a Saviour, to give repentance unto Israel and forgiveness of sins. And in another place, He hath obtained a more excellent Ministry. Observe the words, He hath obtained, not as he was God, that could not be, but as he was man, he obtained a more excellent Ministry. So that now we may see the Keys of the Kingdom of Heaven, committed to a Man of our own flesh; compassed about with infirmities even as ourselves. The Son of man hath power on earth to forgive sins. This is that Elihu, Job. 33.6. His words to mankind are: Behold I am according to thy wish in God's stead; I also am form out of the clay, Behold my terror shall not make thee afraid. Job 9.33,34. For Job had wished for such a dayman to stand be twixt him and God, because if God should speak, His terror would be upon him. As it was with Israel at the delivering of the Law when they heard God speaking unto them out of the mount, so terrible was it, that they desired they might not hear the voice of God again, lest they died: but desired that God would deliver his Law to them by Moses; which desire God approves, and then said, that he would send them a Prophet, raise him from among their brethren like unto Moses, who indeed is God's substitute. This is that great Prophet into whose mouth he said he would put his word, and surely require it of every one. Deut. 18. And now our loving Lord condescending to man's request, hath in sending his Son in the likeness of sinful flesh fulfilled his good word. This is the man Christ Jesus, whom the Father hath sent with authority to forgive sins; Matth. 16. which authority he first promised to Peter, saying, I will give thee the keys of the kingdom of heaven, and whatsoever thou shalt bind on earth, shall be bound in heaven: and what ever thou shalt lose on earth, shall be loosed in heaven. Which promise after he was risen from the dead, he performed not only to St. Peter, but also to the other Apostles, and that in a most solemn manner, joh. 20. when he said to them again the second time, Peace be unto you, he then said, As my Father hath sent me, so send I you. And when he had said this, he breathed on them, and said, Receive ye the holy Ghost. Whose soever sins ye remit, they are remitted; and whose soever sins ye retain, they are retained. Was ever any power upon earth put over from one to another in greater plainness than this; As the Father, saith our Lord, sent me to remit, and retain sins, so send I you. What is done, is done from God the Father by my commission, and the holy Ghost in you. To which end I now breathing upon you give, saying, Receive ye the holy Ghost, Whose soever sins ye remit, they are remitted to them: and whose soever sins ye retain, they are retained. And let none seriously imagine as some boldly affirm, that all this is done only by Preaching and Baptism, and that is all which is here meant. It is most true, that sins committed before Baptism, are sacramentally forgiven by the washing of water in Baptism; but sins cannot properly be said to be retained in or by Baptism. And besides the Apostles had authority before our Lord's passion, both to preach and baptise without this solemn investment, which commission was enlarged after his resurrection. The first Commission being to Israel only, but the second enlargement to all the world. Matth. 10.5. 28.18,20. All power is given me in heaven and in earth: Go ye therefore into all Nations, teaching and baptising. Lo I am with you always, even unto the end of the world. So that I do here conclude, that our Lord Jesus did not only give unto his Disciples authority to absolve by Baptism such sins as were committed before, but also in a most solemn manner hath given them authority to remit unto the penitent sins committed after Baptism, which mercy the learned call the second Table, or board after shipwreck. The which who ever contemns, must utterly perish. For as at Sea when a ship splits, some laying hold upon boards are saved from drowning; so in the Church, such as by deadly sins have made their Baptism of none effect, are likely to perish, unless they hold upon the plank or board, namely, penitential Confession, and priestly Absolution. And truly that man doth not argue rationally, that questions their authority in the latter more than in the former, why a man repenting of particular sins committed after Baptism, may not by the Priest be absolved as well as he was by a general repentance of all sins committed before Baptism. May we not say, Thou fool, is it not as easy to forgive a few sins to a man truly penitent, though committed after Baptism, as to forgive a multitude, suppose to an aged man (as in the Apostles days many such there were that came to be baptised) committed before baptism, for it is believed that the sins committed all his life time whereby the Minister in the name of the blessed Trinity, washed away in baptism; may not the same Minister by the same Authority viz. in the name of the Father, Son and Holy Ghost, forgive sins committed after baptism? Obj. But they object that sins are loosed or retained by the word preached. Ans. The Prophets of old preached. Men and women by good counsel and advise may occasion the conversion of some: if such, therefore have they Keys of binding and losing, there is no excellency nor speciality in that gift which our Lord is said to bestow upon Peter, I will give thee the Keys, etc. What shall we say to these things, shall we think that the Apostles of our Lord did not so understand their Master, and therefore did not so do, and practise? Certainly that they did so understand him, their own practice with the general tradition of the Catholic Church, East and West, Greek and Latin down, till this present presumptuous age doth testify. For till this last century, it was scarce ever questioned, or in any disrespect. 2 Cor. 2.6. See Saint Paul sending an absolution by the hands of Titus and Luke, for the incestuous person who before had been before excommunicated. See the Apostle demonstrating his Authority received from Christ. V 10. Sufficient to such a man is this punishment. For your sakes I forgave it in the person of Christ, or in Christ stead or name he forgave him. What can be more plain than this example in the first Epistle of binding, here of losing, there of punishing, here of pardoning, there of retaining sins, here of remitting them. Moreover, as our Lord forgave the sins of the man sick of the Palsy, Mat. 9 So saith Saint James, If any man be sick, let him send for the Priests of the Church: For I have seen it so translated, which translation by moderate learned men, is said to be the truest, and most consonant to the honour of God and Holy Scriptures. For if an original word about holy things, should bear in English two significations, the one common and profane, the other more sacred, shall not the servants of God render it in the most sacred? As under the name of an Elder in those times were contained Priests, Magistrates and old men, to which of these do we think Saint James sends us for the recovery of bodily health by ghostly means, that we should confess our sins unto them, and they pray over us, and in Christ's name anoint us with oil? Surely not to Magistrates nor old men, but Priests, except we will apply this to our Churchwardens or late made lay-elders, which experience shows, are as little concerned in this as either Magistrates, or old men. Therefore let us read it as the Church hath always done, and common reason and experience showeth, if necessity constrains that the word must be rendered either Priests, Magistrates, old men, Churchwardens or lay-elders, for so the learned affirm it may be Englished of all. The word Priests, is most proper and consonant, both to the matter to which it relates, and also to God's Honour. Therefore if any be sick, let him send, saith Saint James, for the Priests of the Church. For them it is most proper to pray for the sick to have confession made to them, and for them in Christ's name to remit sins, and to anoint the sick with oil in the name of the Lord. Besides, the late English Church, which ever stood at so great a distance from the Roman, did allow of the title or word Priest. And if she could have had but some handsome colourable ground of an utter rejection of confession and absolution, she would not for the advantage it gave to the Roman cause have inserted it several times in her Liturgy, using the very same form as the Romanists do at the visitation of the sick, viz: By that authority which our Lord Jesus Christ hath committed unto me, I absolve thee from all thy sins, in the name of the Father, Son, and holy Ghost. Amen. And besides but for some reasons best known to themselves, they would have established Confession, Penance, and Absolution, in another manner then at that time they did. The words at the beginning of the Commination before Lent are these. Brethren, in the Primitive Church there was a godly discipline, that at the beginning of Lent such persons as were notorious sinners were put to open penance, and punished in this world, that their souls might be saved in the day of our-Lord; and that others admonished by their example, might be more afraid to offend. Instead whereof (until the said discipline may be restored again) which is much to be wished, (mark that) it is thought good that these Scriptures should be read, etc. By this we may see, as in a glass, what opinion the Church of England had of these things. And God forbidden we should be such enemies to our own souls, as spitefully to cast off that which is consonant, and not against old or new Testament, that which our Lord for our special benefit did constitute, his Apostles officiate, the Churches universally till this present age practise, with a full approbation of the English Church, scarce ever any contradicting; I mean private Confessions and Absolutions for the quieting of consciences. It is true, that private sins being publicly confessed did occasion scandal to some, which was by the Church in that Age forbidden. Socrat. l. 5. c. 19 which place with some others of like nature, some persons for the hatred they generally bear to all Confession, make a ground of writing and disputing against it: but such are not sensible of the evils that ensue upon the omission of Confession, for by this the ordinary means both of the forgiveness and purgation of sins is rejected, and how salvation may be had in a Church which hath so done is very doubtful. This donation of our Lord to his Apostle was a great mercy, an high prerogative to the Apostles, as ever was given to the sons of men. To what men on earth, Angels or Archangels in heaven did he ever say, Whose sins ye remit, they are remitted; what ye bind on earth shall be bound in heaven; what ye lose on earth shall be loosed in heaven: yet to his Apostles, and their successors was this grace given. Wherefore I pray such as tender their soul's safety, seriously to think and consider on what the wisdom of God hath appointed for men's sins, namely, 2 Courts, one in Heaven, and another on earth. Of that in Heaven, our Lord is the only judge, for the Father hath committed all judgement to the Son. But that on earth our Lord hath delegated and put over to his Ministers or Priests, given the Keys to them, and hath promised that what sins they bind on earth shall be bound in Heaven, and what they lose on earth shall be loosed in Heaven: he seems to give them the precedency, and promise to confirm in Heaven, what they do on earth. Then what art thou, O man, that darest deny or presume to contradict the blessed trinity. The Father authorizeth the Son, and the Son authorizeth his Apostles, and their successors, to forgive sins; to which end they had the Holy Ghost given them, and therefore what they do, is done in the name of the Father, Son and Holy Ghost; and wilt thou venture to go time after time to the blessed Sacrament, and at last to death, and so to judgement, without a penitential preparative by confession, presuming of a pardon from God the Father without his substitute, because thou didst believe and fancy such a thing. Dost thou think that he will be pleased with thy presumption. Thou wilt not except of a pardon from his Ministers, but wilt have it from himself. Oh the soul is precious, and the redemption thereof ceaseth for ever. Tremble when thou thinkest of going thy own way, at the best thou dost but venture, and to walk with God at adventure, is a dangerous path. Remember that saying of our lord The Father heareth you if you ask according to his will: and whereas the Scriptures say that sins of Infidels after conversion are washed away in Baptism, had it been pleasing to God, and according to his will, for the Gentiles to pray for pardon without a Baptism? The like may be said of penitential confession. Let therefore the humble conscientious Christian address himself to God in Gods own way, namely, by those who are appointed Shepherds to watch over the souls of men. Quest. But some query, Are no sins forgiven in heaven, but such as are confessed to a Priest on earth. Ans. I answer: our loving Lord lays no impossibilities upon us, for to relate all and every one of our sins and failings which as our hairs are numberless; Psal. 19.12. For who can understand his errors? but when they come to our knowledge, we are bound to confess them. For so was Israel under the Law, which is as a Schoolmaster leading unto Christ. For as then upon confession, contrition and restitution, atonement was made by the blood of beasts, in like manner do the Christians Priests by virtue of the blood of Christ, warranted from our Lord, absolve the truly penitent. And this is the ancient beaten path, the good old way, which whosoever faithfully treads, finds rest unto his soul. But besides these, there are other forcible inducements moving honest hearts, tender of their souls good, not to slight Confession. 1. Confession much represseth pride, for as much as it occasioneth shame and blushing, which breeds humility. 2. As it is a cause of humility, so is it also of charity, moving pity towards the penitent, considering that ourselves have been tempted also. A motive it will be that we bear the burdens of such penitents. 3. Confession weakens the very power and dominion of sin, for sin having its seat, strength and residence in the flesh, so long as the flesh is lusty and frolic, sin is so too; but Confession ashameth, astonisheth, and casteth down the flesh, by which sin looseth strength, and doth not so easily carry captive. 4. It is a means to make the soul to be at enmity with sin, and even to cause it to loath, detest, and abhor that which doth daily bring it to such shame, and in the end if amendment be not, to utter destruction. 5. It is a strong means to reduce a sinner to a good life, for what man whose conscience is not totally seared, and in a reprobate sense will come often to Confession with one and the same sin but that such a one must needs be somewhat reform. 6. It helps the Priest much both in his private exhortations, and rebukes; and also in his public preach: for by confession he comes to know the disease of his sheep, and what remedies to administer. 7. As it helps the Minister in applying the word of God seasonably to the sinner, so doth it how to put up petitions for the penitent; For as the Priests under the Law carried the names of the twelve Tribes before the Lord, and Ezekiah spread the letter before God in the Temple; so doth the faithful Pastor those Souls committed to his charge. And the confessions of penitents do both inform the Pastor's understanding how to pray, and stir up his fervour in prayer for the penitent. 8. It is an excellent means, to set in this world many crooked things strait, which through the Pastor's wisdom may be done; many suits in law, Scandals and offences stopped or hindered. Yea how many are there, that by this means might be kept from making themselves away. 9 It is a special means, not only to obtain pardon by God's messenger in a ministerial way, but also peace to the conscience. For true penitential confession, doth pierce the very heavens, and so move God, that he saith to penitent Ephraim, being ashamed and confounded because of his sin, Jer. 31.19. My bowels are troubled for him, I will surely have mercy on him saith the Lord. 10. True and real confession, prepares and makes a man ready for death. For the penitential sinner doth so manifest and lay open his sin with hearty sorrow, shame and blushing for the same, that the soul is thereby arraigned, yea judged and acquitted. Of such a one saith God, Job. 33.27,28. He looked upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not. If any make that manner of confession which God requires, mark the answer of God, ver. 28. He will deliver his soul from going down into the pit, and his life shall see the light. These things considered, if there were no Tract of Confession in the old Testament, no Institution of Christ in the new, no practice of the Apostles or succeeding Ages to be found: if God should so please that the Church of this present Age for the much profit that comes to the souls of men by confession, should think fit to lay this so necessary and profitable a burden upon her members, what man without manifest sin and wrong to his own soul, but would yield obedience? By what Scripture can any man show did the Apostles do away circumcision, but only by a conference one with another in that holy counsel at Jerusalem, Act 15. by which they perceived the unprofitableness thereof: And after St. Peter had showed how the holy Ghost was given to men uncircumcised, in the very same miraculous manner as it was to the circumcision in the beginning, Act 11.15. and that want of circumcision did not hinder the holy Ghost from descending upon men, than forthwith they concluded that the Gentiles should not be circumcised, and so sent their Decrees to all the Churches; never mentioning any Scripture, only the unprofitableness of circumcision, which St. Paul mentions in several places, as, 1 Cor. 7.19. Circumcision is nothing, nor uncircumcision, but the keeping of the Commandments of God. Again, Gal 6.15. Circumcision availeth not, nor uncircumcision, but faith that worketh by love. Gal. 5.6. Again, Circumcision nor uncircumcision availeth not, but a new creature. Upon this very ground did the holy Apostles do away circumcision, which did not give the proud and self willed of that Age satisfaction, but was an occasion of their stumbling, and falling into Sects as those of the concision, Ebionites, and others. And therefore most offensive to God, and dangerous to the soul, is the sin of disobedience to things commanded and enjoined, although the grounds thereof be not so clear, and manifest as we would have them to be. If a disputable controversy did arise in Israel, the men were to ascend from Council to Council, till they came to the great Sanhedrim in Jerusalem, whereof the high Priest was chief, and who ever did not submit his understanding to what the said high Council determined, was to be put to death, that all Israel might hear, and fear, and do no more presumptuously. This was God Law, Deut. 17. And certainly that counsel of the Apostles, Act. 15. did not give satisfaction to all Christians then in being. The proud and presumptuous would not submit. Their not conceiving how such and such things could be done, would not serve their turn, they must submit God approves not of such proud selfwilled ones. The sin of disobedience is great, and if it be so for things not so manifestly plain to be understood, as the doing away of circumcision by the Apostles, not only without but seemingly against Scriptures, for circumcision was not of Moses, but before him of the Patriarches; what may be thought of disobedience to a thing so manifest as this of Confession is, as appeareth by the Tract thereof before Christ, the Institution of it by Christ, and that in so great a solemnity; the manifest practice of the Apostles, and all succeeding Churches down to this age, and that upon such godly and wholesome grounds, as no pious soul can gainsay. If all this be not ground and reason sufficient for our generation to move and bind them to obedience, God knows then what will become of them; but as others by disobedience fell from the Church, and as we may say even perished in the gainsaying of Core, so it is to be feared that even these will fall into divers Sects, and never return to take hold of the paths of life. And let none say, they cannot believe that any men on earth can forgive sins in their own name and authority. It is true, none can: but God through our Lord Jesus Christ having given them this authority, let us not question the wisdom of God, but believe. 2 King 5.12. When the Prophet bid Naaman the Syrian for the cure of his leprosy to go and wash in Jordan, he was angry at the Prophet, and said, I thought he would have come, and prayed, and put his hand over the place, and will he not? but bids me go and wash seven times in Jordan. Thus Naaman in his conceit contemned the wisdom of God; and if he had so persevered, he had not been cured of his leprosy. God Almighty grant us heavenly wisdom, humble minds, and grace, not to contend, and contest against his Church, especially in things evident, because to worldly wisdom they seem but foolishness. Let us remember that saying, The wisdom of God is foolishness with men, he taketh the wise in their own craftiness. Our Lord preserve us from all proud and by-pachs, and every evil way. Which is the earnest prayer of Your Friend, T. S. FINIS.