A TREATISE OF AVRICVLAR CONFESSION.  
wherein Is evidently shown, the authority and power of catholic Priests, for the forgiving and remitting of sins.  
AGAINST. The Protestants bare and only preaching of Absolution unto the people.  
AT S. OMERS, By John HEIGHAM, with permission of Superiors. Anno 1622.   

NEmo sibi dicat, occult ago, apud Deum ago &c. Let no man say, I deal secretly, I deal with God, for there be some who imagine, that it is sufficient enough to their salvation, if they confess their sins to God only, to whom nothing is hide, and who knows also our consciences. But I would not haue thee to be deceived with this conceit, as to be confounded to confess before the vicar of Christ, either fainting for shane, or too too stif-necked for indignation. For we must in like maner undergo and stand to his iudgment, whom our Lord doth vouchsafe to be his vicar. S. Aug. Hom. 49. ex 50. & hom. 41. ex 50. & lib. 2. de visitatione infirmorum cap. 4. & in luke. 17. & mat. 8.   

THE PREFACE TO THE GENTLE READER.  
I Enter now vpon a controversy( gentle Reader) to prove a matter against a main stream( as it were) of contrary, exorbitant, and self conceited humors; which many having traversed before me, some perhaps may think that I come to late, and offer myself to fight, when the fray is ended, and when others before me, haue born the brunt of so fierce a battle. It is the controversy of Pan●nce( the very eye-soar of this our wanton age) that is to say, first sorrow and Contrition for our sins, committed: secondly entire Confession of them to our ghostly father: thirdly due Satisfaction joined with priestly Absolution.  
2. Intending therfore to treat of this so vnplausible a point, I will not suppose, that I shall haue every ones voice to aver, or verdict to approve, what my pen shall put down; For where there be so many Achabs, who will be sick for their neighbour Naboths vineard: so many that will take bribes, with Giezy: so many that will speak for lucre and gain, with Dametrius: so many that will fare so daintilie, with dives: so many that will be but half persuaded, with Agrippa: so many that turn with time, like Damas: but most of all, so many that will haue their own wills, like wicked Iezabell, and enlarge their consciences like vnbeleeuing Atheists, to persuade and tell such as these of Confession, and that they must kneel them down at the feet of the Priest for Absolution, I do not think but that even S. Paul himself,( as eloquent, as he was) to aver and persuade the same in this our age, should find enough to do to drive this doctrine into their heads. With how much less reason then may I hoist up my sails, with hope that a favourable blast may blow on my cause, or look for other benevolence, then that malignant influence, which such planets yield that bear a contrary aspect, but that rather many will suppose and censure of me, as Festus did of blessed S. Paul, that he spake madlie, and he knew not what.  
3. Notwithstanding, sith this sacred doctrine which we sustain is such, that it needeth not to shun any sort of trial, my whole endeavour shall therfore be, to set no fairer gloss vpon this cause, then the very nakedness of truth itself shal require; so that following even the text of Christ himself, the sincere sense of his words and speeches, and that by the light of most upright iudgments, by the direct path and rule of reason, by the approbation of all times and ages, by the opinions of the most learned and gravest divines that ever were, who nether affencted flattery to please, nor fawning to deceive, even the most turbulent in this point of religion( unless he be too too much ouerclowded with the thick mist of his own opnion) shall haue such certainty of persuasion to stay vpon, as shall be fully sufficient for his satisfaction.  
4. But here such as of long custom haue harboured sin within their soul, with the repining Iewes, will make this demand, saying. How can man forgive sins, or claim unto him a prerogative which is due to God? whereto we answer, that all the holy Sacraments of our Christian religion( especcially those which were more requisite and necessary for mans salvation) were not only plainly manifested in the holy scripture, but also were shadowed in the law of nature, figured and specified in the law of moses, and instituted and fulfilled in the law of grace; whereupon the people of the Iewes did constantly beleeue, that their sacrifices and oblations were little available, except thereunto were adjoined, penance, satisfaction, and confession of their sins. If then, Confession were so necessary, and so duly exacted by God himself in those former ages, even before the divulging of the gospel, as that thereby transgressors were atoned and reconciled to God, what shal we think thereof in the law of grace, where it was not only confirmed, but with far more ample power, instituted & commanded?  
5. again, if these persons would but consider the words of Christ( John 5.22.) where he telleth the Iewes, that the Father iudgeth not any man, but that all iudgment is given to the son, and withall, regard the words of Christ( John 20.) where he telleth his Apostles, that as his Father sent him, so he sendeth them, and so surrendering over( as it were) his authority, he breathed into them the holy Ghost, it may easily appear, that whosoever deny the Apostles, and their successors the priestes of Gods church, to haue right or power to remit sins, do with all deny consequently, that Christ as man, hath authority to do the same. To make this point the more plain, was not S. Paul when he was called by Christ, sent to Ananias a man, to receive as well instructions, as the Sacraments of Gods church, for his incorporation with the faith full, and remission of his sins? Was not Cornelius, bid to go to Peter a man, for the ministry of his reconciliation, though his prayers had been heard before, and an angel also sent unto him? Where we see evidently although God might haue cured him extraordinarily, yet he would punctually observe his prefixed, determined, and ordinary course, of working, atoning, and reconcyling by man.  
6. Now therfore, as we understand by divine revelation, that God the Father o given all iudgment to his son, and that by him we must haue remission of all our sins, so that now whosoever should presume to pray to God alone, ommitting his only son our B. saviour, shall not obtain pardon, but break the holy prcept of his will, and the order which he hath appointed in his church: even so, since the time that our saviour hath given to his Apostles and their successors, full power to forgive sins, whosoever now seeketh remission of sins by Christ only, and not by Christs ordonance and appointment, that is by Christs priests and pastors of his church, in whom as S. Paul saith( 2. Cor. 5.) he hath put the word of reconliation, shall no more obtain pardon of his sins, by contemptuously rejecting the priestly function, and appealing only to Iesus Christ, then with the Turkes or Iewes, to seek only to God, without the mediation of Iesus Christ, and acknowledgement of the incarnation of our Lord and saviour  
7. But we shall yet much better perceive the great necessity of this holy Sacrament, if we review former facts, and the ancient ages of the catholic church( which in respect of this new fangled age, subject to all sort of disorder and brutish sensuallitie, might well be called, a golden age) where we may clearly behold, the use & practise of Confession, yea the ineffable benefit thereof, which in sundry kindes hath so accorded all sorts of discords, that in what country soever it hath been abandoned, they haue forthwith fallen into most miserable estate in matter of religion, yea most men amongst them haue become less virtuous then before, women less chast, children less obedient, and seruants less trusty: so that by this means, wickedness hath seemed even to be full ripe, yea and honesty clean exiled out of the world.  
8. Hence it proceeded( and mark it well dear Christian I heartily pray thee) that under Charles the fift, the Lutherans having shaken off this yoke of holy Confession, and by this means, made earth a hell, and men devils, the legates of Noremberge, seeing how needful this bit was to be put into their wanton and unruly jaws, besought his imperial majesty. Vt iterum Confessionem imperatorio jure restituret. To set up again amongst them Confession, by virtue of his imperial power. A ridiculous iest, that what before they could not brook, being commanded by the word of God, they would now for soothe entertain being commanded by man. Yea our own country of England, until now of late, ever entertained this holy Sacrament. For albeit that in king henry the eight his time, the coal of disunion from the sea apostolic was enkindled, and the fire of the kings choler eagrely flaming, yet never suffered he the Sacrament of Penance & Confession, to loose his former reputation, nor yet the contrary faith once to harbour in his breast, but observed it inviolably even to his dying day.  
9. Now then( dear Christian) let not this true, ancient, and catholic faith concerning Confession, be blotted or spotted with partiallities, notwithstanding, that our aduersaries haue invented a number of devises to fill mens ears with dislike thereof, and most maliciously spread abroadidle tales, false rumors, many taunts and merry jests to please the humour of the common people, especially the nicer sort, who will admit of no gospellll, but where pleasure is mentioned in every page.: for certain it is, that these late reformers haue forged a million of slanders against this Sacrament, and fashioned the conceits of mens mindes in such sort, as that they haue made every thing sound to the utter disgrace therof as far as they could; as, that the papists are nothing but clouds of ignorance, their doctrine nothing but dust and cobwebbes of a corrupted age, their deuotions but gross idolatry, men seared with the badge of antichrist, the horned beast, Masse-mongers, the whore of babylon, the scarlet strumpet, and finally, that confessions, are flat hipocrisies and dissimulations. But alas they haue spent a great deal of their lamp-oile and labour in vain, especially seeing at this day many of the milder and more judicious sort of Protestants,( as in many other points controversed betwixt us and them, so in this also of auricular Confession) seem now to be more favourable then formerly they haue been; drawn on perhaps by the example of his most excellent majesty, who in his royal confession of faith, speaketh more indifferently of most points in controversy, then ever any Protestant hath done before him, since the very first beginning of Protestancie: and concerning this particular point of auricular Confession, by his deep silence, seemeth tacitlie, to commend, rather then to condemn it, in his meditation made vpon the Pater noster: which as I willingly confess, hath not a little encouraged me in the publishing of this present Treatise  
10. And so( courteous Reader) turning my speech again to thee, I would entreat thee to sift the corners of thine own hart without partiality, examining whether it be force of reason, or vehemency of affection, which feedeth the current of thine opinions. And if as hitherto thou hast been deceived through ignorance, and that by the reading of this Treatise, truth doth any way manifest itself unto thee, seek not to smother it with glosses, and subtle evasions. And because as in the variety of opinions, perhaps in higher powers, there is not leisure; invulgar sort oftentimes not the wit: and in many not the will to tread out such endless mazes, as the turbulence of many shittle heads, the affectation of singularity, and malicious contradiction, hath in this case lead many into; it shall be mine endeavour as nere as I may, to lay down such reasonable enducements, and in so short and brief a sort, as to make a full remonmonstrance of this truth, a truth which hath not at any time been butted in silence, truth not upstart and newly erected, a truth which hath the witness of the ancient fathers, a truth maintained by holy councells, a truth still frequented and practised in the church, a truth which ever prevailed against the malice of time, or any that gain-said it, ever since the Apostles daies. And so I leave thee( gentle Reader) to the further enteruiew and trial of this truth, as God shall give thee grace to conceive the same; beseeching with that blessed S. jerom. Vt memor tribunalis Domini, & de judicio tuo, te intelligens iudicandum, nec mihi, nec adversario faueas, neque personas loquentium, said causam consideres. That mindful of our Lords tribunal, and of thy iudgment, understanding thou art to be judged, that thou nether favor me, nor yet mine adversary, nor consider the person of the speaker, but the cause itself which is in question.   

BY COMPARING THE STATE of man before baptism & his regeneration, with the state he standeth in by his fall after baptism; as also respecting how much more man hath hereby offended God, and is more indebted for his sin, may be gathered, the true catholic doctrine, of Penance & Confession. THE I. CHAPTER.  
FOr the better proof of this truth and verity, I think it not amiss, to distinguish into parts, the diuers states of mans being after his creation: to show hereby by degrees, that it was the will and pleasure of our Lord, to ordain an effectual instrument of reconciliation for us in his Church, that is to say, a remedy far sharper for man after his ruinous downfall after baptism, then before, to wit, by sorrow, shane, and sacramental Confession of such actual sins as he shall haue committed, after the cleasing of his original.  
2. To compare therfore state, with state, we must consider, that as before man was regenerat by the sacrament of baptism, and made a member of Iesus Christ, there were two several estates, the one different from the other; The first, the state of his Creation, wherein he was both made and placed in a path and high way of perfection, his soul proceeding from God his maker, pure, unspotted and virgin like, without any blemish or soil of sin. The second, a state of imperfection, of thraldom and vassalage, to which man, by the transgression of Adam, was wholly subject, and lay groaning under the weight and burden of sin: so in like maner after baptism, man being reconciled to God, by the shedding of the blood of Iesus Christ, we may plainly discern two different estates, far unequal the one to the other. The first, after our regeneration and cleansing from original sin by the sacrament of baptism, a state of perfection, holiness and sanctity, yea a state, answerable to the former state of our creation. The second, a state of relapse or falling again, through our own wilfullnes, into actual sin.  
3. This premised, every well advised Christian may with due regard consider, that as well the first fall of man from the state of creation, as his second fall after his baptism and regeneration, was an enthraling of him in the bands of the divell, and a means to subject him to the ordinary course and rigorous severity of the divine iustice, yea a binding him to the bond and pain of everlasting punishment. Hence is to be gathered, respecting the dignity of that state to which man after his transgression is exalted, and with a far greater ransom purchased and reconciled, if he contemptuously neglect the same, that he is far more culpable, and more to be punished, as a most rebellious creature and contemner, of the gracious love and kindness of his Creator. For if we do but consider the difficulty and difference, how much more laboriously and painfully, God did reform the old, then form the new, that is, compare our Creation, with our Redemption, we shall plainly see, that in creating, God said but the word, and it was done: but in redeeming words became also deeds: the one he performed with ease and pleasure, the other not without intolerable pain.  
4. These things well weighed and considered, it may evidently appear, that the breach of the latter, far exceeded by many degrees the breach of the former. For besides the sin of ingratitude, the breach of the second, is done with a full advised will and resolution: whereas the first, was by an hereditary succession. Whence it followeth, that every man falling into sin, after his second bond by baptism, doth not only by synning offend his Lord and Creator, but moreover his Lord and Redeemer; He likewise offends the whole, society of Christians, the communion of Saints, and the united members of Christs Church, into which brother-hood he was admitted by holy baptism: and consequently as the bond is extended, so the offence is likewise doubled. It may rightly therfore be concluded, that the delict and offence after baptism, far surpasseth, and therfore is to be punished in a far higher degree over and above the penalties which are due to delinquents, before they be engraffed and made members of Christ: and so the attonment of the one, to be far different from the reconcilement of the other, by the severity, uprightness and rigor of iustice: yet through the application of the merits, death, and passion of our saviour Christ, to be fully communicated, to such as truly participat the holy mysteries and Sacraments, ordained as means of reconciliation in his Church.   

BY entering INTO further consideration of the order & maner of Gods redeeming man after the fall of Adam, it may be gathered, that God would take some other course to reconcile man after his second fall after baptism, more severe and rigorous: which man should perform in his own person, by application of Christs merits. THE II. CHAPTER.  
IF we seriously consider, the incomparable wisdom of almighty God, the rigor of his iustice, the bowels of his mercy, and withall the just proportionating the cure and medicine, to the languishing disease and ruinous fall of our first parent, and how, and after what orderly sort he restored him again after his fall, we may easily gather that it beseemeth the self same wisdom, iustice and mercy of almighty God, to ordain a different medicine and salve, for such as with more advised will, do after baptism most notoriously transgres his holy commandements, and ungratefully contemn that first grace, which they had received of so merciful a saviour.  
First therfore, as in our fall caused by Adam, we did sin in another: so the goodness of God would, repair us again by another: to wit, by Christ. 2. As the sin of man in our first parents, was first conceived in the mind of eve; without the work of her husband: so the redeemer of this sin, was conceived in the womb of a woman, without the help of her husband. 3. As the first Adam was made of the earth, a pure virgin: so the second Adam was born of mary, a pure virgin. 4. As by the disobedience of the first Adam, death proceeded from a three of life to his damnation: so by the obedience of the second Adam, life proceeded from a dead three, to our redemption. 5. As the bad angel persuading the first eve, hatched the vnfortunat birth of sin: so the good angel saluting the second eve, she conceived the author of grace, who did ransom sin. In all which mysteries of our redemption, we clearly see, how God proportioned the plaistre, just according to the nature of the disease.  
2. The like proceeding hath our Lord observed in the holy Sacraments of his Church. Hence it is, that in the Sacrament of baptism, is ordained, an external dipping or fall into the water, liuelie representing our fall in Adam. An outward washing, lively, representing our inward cleansing. The spiritual father and mothers consent, with their actual belief, is fully available with the holy Sacrament, to the childes salvation that is baptized: as our consent and will in our first parents, was forceible to break the commandment of God, both to his, and our damnation: and the like proportion it hath in many other points, which here for brevity sake I do omit.  
3. Hence it is, that we discern the correspondence and similitude of water, and the outward washing, with the cleansing, purifying and inward sanctifying of the soul. Which sacramental water, by virtue of the death and passion of Iesus Christ, giveth entire testimony of the influence of Gods grace, from whence, as from an ocean of all goodness, our whole bliss and happiness is derived, man being now made Christs by baptism, and a true member of the same Christ. Hence it is, that in holy baptism, there is a full and ample remission, and general pardon of all punishment, as well of temporal, as of eternal, without any further obligation or bond, to do satisfactory or penal works; For being by baptism wholly united to Iesus Christ, planted and engraffed in that true vine, and made a member of Christ, the whole benefit of his passion is applied unto us, even as if every sinner had suffered in his own person, the head yielding all grace and influence, to the rest of the united members.  
4. Thus much then being well, advisedly, and maturely considered, that the mercy and iustice of almighty God, would repair man after his first fall by such weight and measure as hath been set down, and that( by the application of his merits) small and slight should the penalties be that man should suffer and sustain, so that with the elemental water of the holy Sacrament, all stain and soil of sin should be wiped and washed clean away; And sith that now there followeth another relapse, and a second fall, the malice thereof much more grievous then the first, a transgression far more enormous then the former, after a most contemptuous and rebellious maner, and against the majesty of almighty God, and sacred humanity of our saviour Iesus, I say, man thus relapsed after baptism, voluntarily abandoning his Redeemer, can not without a new reconciliation, enjoy the benefit of Christs death and passion, or participat of his gracious favours, thus separated and disjoined by the breach of sin; For having made as it were, a divorce and division with Christ, and cut himself off from the true vine, whereof before he was a member,( without the influence of divine favours) he rests as a rotten and dead branch, fit only for fuel for hell fire: no surely, no such withered, blasted and dead member, can draw any life or sustenance from the roote, nor yet enjoy the fruits of Christs death and passion, whose merits are no longer communicated unto any, then they remain united to him.  
5. Let it be granted, that the death and passion of Iesus Christ, is a price sufficient to ransom and redeem a thousand worlds, yet is it beseeming the iustice of God, that now in delinquents and transgressors, where the crimes are personal, and the reuoult of every sinner, is not through his parents, but his own default, they should be made partakers again of the merits of Christ, by their own personal cooperation, reconciling themselves before revolted from him, and taking up their own cross, haue part in the burden with Christ, and groan with Cyreneus under the heavy weight thereof, to the canceling, extinguishing, and full satisfying for their sins. For seeing that the weight of sin lies now vpon the sinners own back, and that he can nether father, nor mother his sin vpon any other, but vpon himself, he must therfore kerb and crucify his rebellious members, and undergo some penalties and penances, answerable in some sort, and proportionat by iustice, unto his offences and delicts  
6. moreover, it is impossible now, for such as haue fallen from Christ, abandoning his grace and contemptuously breaking his commandment, to haue again that first great and ample grace applied unto them, that is, it is impossible to be baptized again, & so to be regenerated a new by a new death, burial and resurrection of Christ, in so easy and gentle a maner, and with such full remission of all sins, as that first Sacrament of our incorporation with Christ by baptism, did most abundantly afford and yeld unto vs. Nether can a bare belief, and a slight, simplo or superficial memory of baptism, be available thereunto, for so the course and order of iustice should not be observed, but perverted; and greater sins should be remitted with more facility, then those which were committed before baptism. It followeth therfore, that for as much as man hath been illuminated and endowed by God with heavenly graces, and made partaker of the death, passion, and merits of Iesus Christ, and of Gods most gracious spirit, now by sinning, having crucified to himself the son of God again, and made him a mocquerie, it seemeth, I say, most consonant to reason, that there should be a more painful medicine, for the satisfaction of thi● his delict, then a base memory, and a bare belief only of baptism, to wash away such a number of soils of damnable sins.   

THE means BY THE which man( through his sin and contempt of God, thus divided from the merits of Christs passion) may again participat of Gods most gracious favor, and purchase forgiveness of his sins, is by his own penal works, being vn●ted to Christ his head. And, that sin is to be judged by a court of conscience. THE III. CHAPTER.  
ALbeit man by his fall, hath so far separated himself from God his sovereign good, and from all fruition of eternal life, with a full purchase of eternal death, yet may he raise himself again aloft, and revnite himself wholly a new to that true vine( our B. saviour) to participat of his gracious favours, to the a new quicking and vivification of his soul. For as after the fall of mankind being created, although he was wholly separated from God his Creator, there yet remained perpetually a similitude of his creation, a natural likeness, and an indelible image of his Lord and maker, to wit, his free-will( though much weakened and defaced) by which he might arise again( although not by his proper force and only power) to the similitude and likeness of his former creation, and to the liuelie image of his Creator: so comformably in the second fall of man after baptism, albeit he hath made havoc and ruin of his soul, yet there stil remaines therein an indelible mark of Christ his redeemer, a sign or character imprinted therein by means of this Sacrament, serving as a token, pawn, and pledge, of former received graces, and for a foundation whereupon man may again, lay a new ground work, and so a fresh rear up his building, to the renewing of his souls health, and full sanctification and vivification of the same.  
2. But one thing is here to be understood by the way, that as man being asisted by grace, may rise again, so none can haue remission and forgiveness of their sins, out of the store-house and treasury of Christs death, nor yet participat of his love and affection, who do not taste of his pains and passion: whence it followeth, that to enjoy the fruit of his bitter death, whereof we deprived ourselves through our separation from him by means of sin, we must as lively members, be united again unto our head. For as the natural life, consisteth in the union of the body with the soul: so doth the spiritualll life, in the union of the soul with almighty God. Now there can be no union but by the knot of love, for as the love of creatures above god, uniteth & incorporateth him with them: so again the love of God above all creatures unites him with God, with an utter abandoning and forfaking of the creature; For such is the nature of love, that it converteth, changeth, altereth, and doth a● it were, metamorphize the whole will and affection, yea and man himself into he thing beloved: whence it followeth, that a sinner loving and affecting sin, hath fervent desire to suffer all for it, thinking all sustained pain, a sweet felicity, and all patience, too too little to endure any affliction for it, and so loving much, undergoes much; for he who hath once given his full will and consent, esteems it nothing afterwards to give his whole wealth and ability for what he loveth.  
3 Now then, if the love of creatures above God the Creator, hath been, and is oft times so forcible and violent in the pursuit of them, is it not consonant to all reason that the love of God, once entred into the hart, should cause therein as great and forcible dislike of sin, and love of him? especially, sith it is not possible, that man should perfectly unite himself again by love to God, but with a true hatred and detestation of the evil formerly affencted. It is therfore meet, that the sinner purge and repair with like voluntary pains and travels, the voluntary delights and pleasures, with which the soul so blinded, hath ouer-gorged and englutted herself; and that the love of God, do work as wonderful effects in the soul in uniting her again to God, as the disordinat love of the creature did, in disuniting her from God; As for example, with all severity to punish and afflict hir own flesh, for that she was the tempting Dalila, which with her deceitful appetites enticed him to sin. As he made lust, the liuelest image of his thoughts, so now to make it the very bittern●s of his gull. As with silence and secrecy he nourished it, so now with open mouth to publish and disclose it. Lastly, as he made all the powers of his body, powerful incitements unto sin, with aversion and contempt of his Creator, so with a discreet and spiritual reuenge, to kerb the ●encenti●e motives of his rebellious flesh, so to unite himself again to his Creator, with utter detestation of the creature, and that by how much the actions both of soul and body, haue been more forcible to fall to sin, they be so much the more intensive to arise to grace: for so much the more is a man capable of heavenly sanctification, by how much he suffereth in his own person, more penalty and satisfaction.  
4. And for as much as in punishment, which is naturally and properly due unto sin( as wherewith the fault is corrected and reduced to order) reason would( as hath already been said) that he should willingly accept, yea and fully endeavour to suffer pains, who was so bold and impudent, for his own pleasure, to transgress the law of God, and incur his displeasure; so that the maner of our reconciliation by penance, is far different from the order and course that Christ instituted for our regeneration, by the holy institution of the Sacrament of baptism. For as sin ( placendo, volendo, delectando intra uerat in animam meam) entred into the soul, by complacence, willing, and delectation: even so by the contrary way, according as the common rule requireth ( contraria contra●ijs curantur) it is to be expelled and extinguished, displacendo, nolendo, odiendo, contristando, to wit, with displicence, nilling, detesting and sorrowing: that as the conversion to the creature, was with delight and complacence, so the aversion from the same creature must be, with sorrow & displicence.  
5. We see by daily practise and experience, that where delinquents and transgressors seek to make their atonement, they( besides that they be heartily sorry for their offence) they spare no kind of pains nor endeavours, nor yet to part with the very best portion of their wealth and substance, to be securely reconciled unto some great person whom they haue offended: shall we think then, that for every grievous offender and transgressor, of Gods commandments, so slight an amendes shall suffice, as a solifidian and bare belief, without any further satisfaction, or without any penalty or severity, suffered in his person, or in his substance? No surely, this can be nothing else but a false cloak to cover careless, sloughtfull, and dissolute lives, and to form unto ourselves, a most pernicious security, of that which so much concerneth our eternal felicity:  
6. That every penitent sinner, ought thus to satisfy almighty God, by his virtuous, and painful works, a further reason may be given: because our saviours will and pleasure is, that the merits of his passion be so far forth imparted and applied unto us, as the order of divine iustice doth require. For as much therfore, as our saviour Christ hath suffered innocently for our offences, and that we were the cause of his bitter passion, we ought in like maner to resemble our head in this his sufferance, both in testimony of our gratitude, love and conformity unto him, as obedient members mortified with Christ our tormented head, as also of our hatred to sin, and of the zeal and fervour which we bear to christian iustice. again, if we consider his own words in the gospel of Luke 9. Christ willeth us not to take up his cross, but that every one take up his own, that is to say, that we ought to crucify ourselves for our sins, as Christ did, and so by our own satisfaction, to apply the merits of his, to join our cross with his cross, that so the members take part with their head, for else there would be untouched members, under a torn and thorny head, which were preposterous.  
7. To conclude therfore, sith every mans actions are his own, and every human act of man, of his own proper nature is remunerable, or else directly punishable, consequently it is subject to the law of iustice and iudgment, and is to stand to the trial and verdict, to receive a just and due reward, according to the merit or demerit; For as before baptism, when man fell from his perfection, he forthwith was enthralled under the rigor and censure of iustice: even so no less by all congruencie of reason, man falling after baptism, runs vpon the sword point of al iustice, & subiects himself, to suffer the pains & penalties, that shal thereby be awarded: quia peccata tunc recte ordinantur, quando debit puniantur; sin is then duly ordered, when it is duly punished; In so much that if sin should not be judged and duly punished, according to the demerit thereof, there should be a manifest disorder in the machine and fabric of the whole; whereas God hath poyzsed all by weight, and squared all by due measure; For the inordinatnes of a fault, is not reduced to order of iustice, but with recompensing the delict with due pain: and it is meet according to the order of iustice, that he who hath followed his own will more then he ought, should either willingly or unwillingly, suffer contrary to what he would.  
8. Lastly, every sinful act, includeth these two several things. Reatum culpa, & reaetum poena: a guilt of offence, and a guilt of pain; and until both of them be wholly and fully removed away from the si●ner, the order of divine iustice is not fully repaired and satisfied in him, for penalty and punishment, are two handmaids, appointed always to await and attend vpon sin. wherefore sith every mans actions are his own, it is aggreeable to reason that he be answerable for them, and therfore that there must a court be ordained, a consistory, and a tribunal seat of iudgment, to sit vpon every delinquent, that so sin may be truly judged, and duly punished.   

sin BEING TO BE IVDged, and man being answerable for his own misdeeds, and bound to stand to the penalties for full satisfaction to God in a court of conscience therfore allotted, it is examined, who must be by right the judge thereof. THE IIII. CHAPTER.  
SEing there must be a penalty and punishment, and that proportionat by iustice to every sin, and so of necessity a judiciary order & proceeding, to examine according to the court of iustice eu ry enormous crime and deadly sin in an appointed tribunal, to censure, correct, chastise and duly punish it, it remaineth to seek out what person is most fit, to be this judge and umpire, in this high tribunal and seat of iudgment. Where first is to be considered, that Iesus Christ, God and man, being the party offended, and one of them against whom the sin and injury is committed, will not now sit in iudgment seat against the guilty, and as both party and plaintiff, sue his plea to condemn and punish him, but hath erected another court, to determine this cause for the present.  
2. And although that God the Father, hath imparted in this case, all power and jurisdiction unto his son: and that God the son hath surrendered over the self same right unto others, refusing as it were for a time, to be as iudges and executioners over such notorious and rebellious transgressors, yet haue they not resigned or given this commission either to Angells or Archangells, for that as they are most pure, unspotted, and virgin-like creatures of our Lord, so if they should hear the confession of our sins and filthy enormities( being perhaps so many rank breathed sinners) seeing us without all sweet incense to cast vpon their fire, might give such a surfet unto their chast ears, that when they should come to cut the thrid betwixt iustice and mercy, they would use rather a sharp razor, then a gentle rod, and in hatred of the tares, pluck up by the roots an expected crop of corn: for which respect, these most pure and superior powers, would not haue been meet iudges, in this tribunal and seat of iustice.  
3. Being therfore that he would not sit himself in iudgment, nor yet resign this office to Angells, and yet seeing some one was necessary to supply his place for the present, he appointed man for his vice-gerent, to exact due satisfaction of any crime committed against him, and so to reconcile each sinner to him. Hence it is, that these words are so usually found in holy scripture, namely, albeit that all iudgment is given unto the son( John 5.) yet as his Father sent him, so he sends his Apostles( John 20.) to wit, with ample power & jurisdiction to pardon sin. Hence it is, that S. Paul dareth boldly to avouch, that if he forgave any thing, he forgave it in the person of Christ. Hence it is, that he so highly dignifieth the functions of Bishops and of priests, as Christs vice-gerents, in whom he hath put the word of reconciliation. Hence it is, that he breathed vpon his Apostles, and bid them to receive the Holy Ghost, saying. Whose sins you forgive, they are forgiven; By all which passages it is apparent, that Christ hath given authority unto some, in earth in whom should reside iudiciar●e power, to judge, examine, pun●sh, forgive, and to reconcile unto him every offender and delinquent, & so to shut, or open the gates of heaven, by imparting unto them, the inexhaustible treasure of his death and passion.  
4, For this cause( I say) this merciful judge and compassionate saviour of our souls, out of his mere pity, hath deligated this power and office unto man, and that for sundry just reasons. First, for that they are all swathed in Adams bands, and all of them cast in the self same mould, all halting of one disease, all as well one as another, standing in need of Gods asisting grace, so that every one may set his tune to his neighbours key, and red in his fellowes fore-head, his own fault pity and compassion will therfore take best effect, where one shall perceive his own sore to bleed in his neighbours wound. Therfore his will is; item, ostendite vos sacerdotibus. go and show yourselves unto the priests.  
5. Secondly, he gives this prerogative unto man, that as every sinner is posessed with the spirit of pride( only honouring with incense at his altar, the idol of his own will) self love rebelling, and mustering itself against his Lord and maker: to kerb therfore this cankered stomach, and stisnecked obstinacy of this delinquent, he sends him to man, dust of his own house, to open his sin to man: that as sin was begotten without shane, and continued with impudency, so again it should be confounded with shane, and ouer-faced with blushing. item, ostendite vos sacerdotibus. go, show yourselves unto the priests.  
6. Thirdly, he sends the sinner to man, for as much as it is so hard a matter to bring inward shane, to outward confession, that where sin and malice doth cause most shane unto a man of confessing to man, this might at lest somewhat withdraw him from committing or falling into sin. For many for shane do cease from sinning, when otherwise in their will, there is little purpose of amending. te, ostendit: vos sacer●otibus. go, show yourselves unto the priests.  
7. Fourthlie, he sends us to man, that where as sinners haue taken delight in sinning, they should be punished by a contrary course in their amending: that is to say, as they haue been contrary to the will of God, so will he haue them healed and recured again clean contrary to their own will, by opening that first, which coveteth to lye hide most, and to make another acquainted and witness of that, whereof he first intended to haue no lest eye-sight or witness in the world. item, ostendite vos sacerdotibus. go, show yourselves unto the priests.  
8. Fiftly, he sand us to man, that as sin divides us farthest from God( for the farthest disjoined place from God appointed for sinners, is the center of the earth, and most remote and distant from heaven) so man, who is in the middle betwixt both, should haue power, either to censure us to heaven. or irrevocably to sand us to hell. item, ostendite vos sacerdotibus. go, show yourselves unto the priests.  
9. Lastly, he sends us to man, that for as much as our offences, are most commonly against our even Christian, it should be decided in brotherly neighbourhood, and a man to make attonment betwixt brother and brother. item, ostendite vos sacerdotibus. go, show yourselves unto the priests.  
10. And because there are few men, but that will sometimes strain courtesy with their own conscience, and set their short cloth vpon the largest tainters, if every man indifferently, should be judge, either in his own, or in anothers cause, after his running into most violent and exorbitant courses, he would perhaps be too too partial and kind-harted, self-love always dwelling with him under one roof) to enter the furnace of refyning his own flesh, with bitter penance and satisfaction( God, as the scripture saith, exaccting of each to the utmost farthing.) For this respect, Christ hath not put the sword into every ones hand indifferently, nor made every one judge and executioner of his own cause, but in the building and fabric of his Church, he hath ordained pastors, prelates, and spiritual fathers, whom he hath substituted here on earth, to reconcile us to him in heaven: yea such who deal with us in so mild a maner, that if we should weigh in a balance our old offences, with the new punishments imposed for them, we shall find our enjoined penances by his priests, far inferrior to the weight of our wicked deeds, and seemeing rather to be touched with a mild iustice, then to torture us on the tainters of severe correction.  
11. To conclude, as in the works of the perfect regeneration of man, God and Man were combined together to redeem man: so again in the act of reconciliation of man, God would, that God and man should be reioyned to reconcile man; And though it were not in that strait and hipostaticall union, yet in such sort hath God imparted his spirit unto man, and so far forth, that our fore-fathers haue dared to deify them, and to affirm that they are made partakers of Gods nature, to work and effect Gods work, a deified order, and as it were half Gods, and not altogether mere men: yet not respecting their person, but their sacred order and their holy function. Cyril. cap. 56. lib. 12. in joan. & lib. cont sul. & S Ambros. de sacerdotio.  
12. Thus much then being well considered, it remaineth as a full remonstrance, that they are the priests and pastors of Gods Church, who are our iudges here on earth, in our transgressions and enormous crimes, whom Christ hath deputed as his substitutes, to bind and lose by whose arbitrement( Gods most holy spirit concurring therewith) all satisfaction and forgiveness of sins, by true atonement and reconciliation, is fully pleasing and acceptable unto him.   

THAT THERE MVST BE AN opening, confession & manifestation of our sins before this judge, appointed by Christ in this tribunal and court of conscience; And that this judge, is a Priest. THE V. CHAPTER.  
SIth there is a court, a consistory, and a seat of iudgment in the Church, ordained by the high priest Christ Iesus, wherein the Apostles and their successors are appointed as iudges & that sin must come before the bar, to stand to trial by order of iustice, & all delinquents taxed to humble themselves before this tribunal, it clearly followeth, that Confession is necessary required; For, in as much as express power and commission, is given to Priests to remit and retain sins, and that Christ hath promised whose sins they forgive, they are forgiven, and whose they retain, they are retained, it followeth( I say) necessarily, that we are bound to submit ourselves to their iudgment, for the release of such sins as we commit; For else this wonderful power were imparted to them in vain, if none were bound to seek for absolution at their hands; nether can any rightly seek for absolution of them, unless they confess them particularly, at least those sins which are mortal, whether committed in thought, will and cogitation only, or else in word also, and in work.  
2. For we must consider, that Gods anointed priests, being in this Sacrament of penance placed and constituted in Christs stead, as iudges in cases of our conscience●, can not rightly censure our case, without full and exact knowledge of our offences, with all the necessary circumstances and differences of the same: which can not otherwise be had of thē, being mortal men, then by a simplo, sincere and distinct disclosing and relation of them. For certain it is, that no privy or secret sins are remitted in heaven, except the priest do first forgive them in earth( according to the afore-recited saying of our saviour:) but no sins can be duly remitted or retained, unless they be known unto him who hath authority thereunto, and knowledge of sins( especially such as are secret) can not be had of man, who can not see into the hart of man, but by confession of the sinner. wherefore the Confession, yea of our very secret sins, is most necessary to salvation, by Christs ordination and institution: and consequently, Priests received this authority to hea●e the confessions of Christian people. For in that Christ instituted the end, he also instited the means which should be necessary to the obtaining of the end, or else we must make Chri●t our law-maker, unperfect in his words and works. In so much that we may boldly say with S. jerom, that sins can not either be remitted or retained, unless the priest do first know them: who thus understood the words of Christ, where he promiseth the keys of the kingdom of heaven unto S. Peter. The priest( saith he) when as according to his office, he hath heard the diversity of sins, knoweth who is to be bound, and who to be loosed; But how can he hear, except they confess. S. Hier. come. in Mat. 16.  
3. moreover, for as much as every peninitent, is now in league and friendship with his Lord and God, it i● meet that he utterly abandon whatsoever may any way make a breach betwixt their amity, or which may hinder any intercourse of favours. But there can not be in man, a more capital enemy, nor ought, so much odious to God as sin: therfore he ought to hate that which his Lord and sovereign hateth, as his utter enemy, yea and to abandon it as a most detestable fiend and foe to God. But there is no greater spite to sin, then to confess it, nor act more pleasing to God, then so to disclose it: the reason is, because sin is a secret & close enemy, which as it is begun with secrecy, so it is supported with silence. Nor shall wee see, that inward sin, loues to come to outward show, to purchase any sort of shane. And most hard it is, to bring inward shane, to open confession, the nature of sin being, to be hide, masked, shrouded, and cloaked, in so much, that he who nourisheth sin, lodgeth it as a viper, secretly lurking in his bosom. If a sinner therfore, will disposesse himself of the thraldom of such a guest, he must take a contratie course, which is to publish it, and to unmask and unfold it, and to open every wrinkle and platye by Confession, for Qui male agit, odit lucem. He that doth evilly, hateth the light.  
4. To destroy sin therfore, a man must open the door of all confusion, and so with shane, utterly confounded the author and instigator to it, by confessing it. But to confess it to God alone, there can be no such shane: for as there was no shane before him to commit it, so less when it is committed, to confess it. Therfore this shane( the inseparable companion of sin and wickedness) must be by confessing it unto a man, whence ariseth an utter loathing and confusion, a holy hatred and detestation therof. In so much that sin, not having in the hart wher-with to shroud it, no inward thoughts to flatter it, no lik●ning in the will to delight in it, no affection to take complacence in it, nor so secret corner in the soul to harbour it, having withall the mouth to blow utter defiance against it, the tongue to spit his venom at it, being thus oppugned by all the powers both of soul and body, it must of necessity, as a treacherous re●ell hotly pursued, be put to flight, exile and confusion, by confession.  
5. Nether yet can a general Confession, be available to this purpose; for seeing that thy prelate is appointed to be thy spiritual judge, to search into the leprosy of thy soul, a chirurgeon to lance thy fes●ered wounds, and a physician to cure thine ill off cted humors, who is there so senseless as to imagine, that any combatant, who hath received sundry wounds, a patient that hath many secret disease●, a su●er that hath many causes, all intricat and crabbed, that for the first it shall be sufficient to say, I am wounded, and not to tell where? The other to complain saying; I am infirm and diseased, and not to tell how? The third to make his moan, that he is encumbered with many suits in law, and tell not what? sith to haue the wounds cured, the diseases healed, and the cau●es ended, they must in particular show their grievances one by one, whereby the chirurgean may duly consider, and apply accordingly his several plasters, the physician his most convenient medicines, and the judge for every doubt, a sound, solid and sure resolution: for the diseased person is hardly cured, where the patient is cross or wayward to open his grief, and the physician utterly ignorant of his disease.  
6. To conclude: even so in this court of sacramental Confession, the priest being constituted judge under Christ, and iudgment being an act of prudence, can not be executed, but by knowledge of particularities; For he that iudgeth that he knoweth, is a judge of iustice, and therfo e a general confession, without specification of particulars, is not any way in reason available. For it is not for ghostly fathers, in matters of conscience, to shoot arrows idly or at random, to judge causes by twilight, or to solve questions in the dark. Besides, if this generality were sufficient for confession, there should be but one maner of binding and losing of all sinners, and so blasphemers, murtherers, adulterers, periurers, theeues and usurers, using one and the self same general confession, should haue like easy iudgment with every small delinquent, and be absolved: therfore it must be more in particular, whereby the spiritual judge, may more particularly discern the cause, enjoin him penance and works of satisfaction.   

THAT PRIESTS AFTER CONfession, ought eo enjoin penance and satisfactory works; how man may satisfy God by these acts, and what chiefly they are. THE VI. CHAPTER.  
FOR as much as every penitent is ordinarily bound, by order of divine iustice, to do satisfaction unto God for the guilt of sin by some temporal pain, after their deadly sin is pardonned, and sith very few conuertites, or none at all, haue that earnestness of spirit, that fervency of contrition, that abhorring of their sins, that hearty love and conversion unto God, nor such sincere aversion from the creature, as doth proceed from th●ir very harts, and from the inward forces and powers of their souls, therfore in respect of this their imperfect contrition for their sins, the iustice of almighty God requireth, afterwards of them, a temporal punishment, to be suffered, either here, or else where, whereby to reduce them fully to the order of divine iustice, which by their sins, they haue broken and transgressed: for, as hath been already said, the inordinatnes of a fault, is not reduced unto the due order of iustice, but by due recompense thereof by pain. S. Tho. 1. 2. q. 87. art. 6. & 3. & 3. part. quest, 86. art. 4.  
2. wherefore, the way to repair and reduce penitent sinners unto the order of divine iustice( where their contrition is so imperfect) is, to suffer afterwards some temporal pains, afflictions, chastisements, and curbinges of the flesh, whereby they may as members of Christ, and by virtue of his diamond satisfaction and painful passion vpon the cross, satisfy the wrath of God, after a sort, and in their degree. And because that the keys of heaven, were not only given unto priests to loose, but withall to bind, not to remit sins only, but also to re aine, being judicial acts, and by the words of Christ( whatsoever you shall bind Mat. 16.) all kind of discipline and punishment of offenders, either spiritual( which directly is here ment) or else corporal( so far as it tendeth to the execution of the spiritua charge) is here comprised, therfore in this court and seat of iudgment, where first the Apostles, and after their successors, were appointeed iudges, priests may, yea and ought, as they absolve delinquents from their sins, so likewise to enjoin them satisfactory works for their penance: that as by their absolution, they remit the guilt of sin, and the eternal punishment thereto belonging; so likewise they retain sins, in regard of the temporal penalty, when they enjoin penance unto the delinquent to be performed: a doctrine approved in all ages, even from the time of the primitive Church.  
3. Nether is there wanting sufficient reason to make a full remonstrance hereof, that it was, and is most agreeable to Gods holy will and pleasure, that in the Sacrament of pennance, a certain mulct and penalty should be enjoined by his priests, vpon such as had notoriously offended and transgressed his laws, which is not enjoined to those who are regenerat by the sacrament of baptism. For baptism being but only a mean to regenerat, it was not much behouefull that man should labour much therein, but so it is not( nor no reason it should be) in the Sacrament of Penance after baptism, for here the soul is sick, wounded and languishing with many diseases, and penance is the salve and medicine, to heal the parts ill affencted. It is then most aggreable unto reason, that the party patient should suffer( before he be cured) the smarting corosiues, sharp medicines, bitter potions, and deep incisions; for it is the course of iustice, that self do, must self haue, and that so far forth as he hath ouerlashed in the delight of pleasure, he should a while groone under the heavy burden of pain: and that the priest to whom is bequeathed this power in earth, should not absolve sinful delinquents, but by imposing penance vpon them. Otherwise most Christians would become careless and negligent in all good works, conceiving a deceitful security of their own salvation, through the sufficiency of Christs satisfaction, and so would use( as too too many do in this corrupt time of heresy) Christs satisfaction and redemption, as a cloak to cover their careless, slothful, and dissolute lives.  
4. But here for the comfort of all such as ●re truly penitent, in such sort as hath been ●aid, if we note the streight union and con●unction, betwixt Christ and his faithful members, we shall plainly perceive, that the ●atisfactions of the members of Christ, be Christs satisfactions, because as S. Paul saith. 1. Cor. 6.17.) He that cleaveth to our Lord, 〈◇〉 one spirit: in so much that our painful wor●es and satisfactions, may be satisfactory and ●leasing unto God. For being united and joined unto our saviour Christ, as his true and faithful members, so long ae we persever in in that union with him, all our good thoughts, deeds and works, are inspired, directed, governed, fortified, and sanctified with his holy spirit, and so we live in Christ, and Christ in vs. In respect therfore that we are Christs members, the Church is the plenitude of his person, and the passions and satisfactions of Christs members, being dedicated and sanctified in Christs blood, makes the plenitude of his passion and satisfaction, and so the passions of Christ the head, and the afflictions and satisfactions of his Church and members thereof, make one complete mass of passions. And like as when any of these members are persecuted, himself in like sort is persecuted: so when any of his members doth any satisfactory works, he himself doth work them, and doth satisfy. whereupon is evidently to be deduced, that our satisfaction is not in vain, albeit our saviour Christ hath sufficiently satisfied, and paid our ramsome vpon the cross: no more then Christ now sitting at the right hand of his Father, praying sufficiently for us al, hath so frustrated all our prayers, that wee need not to pray.  
5. Seeing then our satisfaction may be available before the throne of mercy, consisting chiefly of those deeds and acts, which are especially accounted our own, we may reduce all our painful and satisfactory works unto these three, to wit, Fasting, Prayer, and alms: which besides that they are holy and virtuous, they are also painful unto the flesh, by which pain, satisfaction is made unto God, sacrificing even all our endeavours, actions and employments, and all that we haue, unto the glory and majesty of almighty God; For, all the acts of our mind, we offer up to God by prayer: the acts of our body, by fasting: and all other outward and external blessings, by alms. By alms, we sacrifice our substance: by fasting our bodies: by prayer, our souls.  
6. Hence hath it proceeded, that the good old father S. Hierom, and with him many other holy Saints and seruants of God, so hewed and tewed their tender flesh, by broiling in the preaching heats of summer, shivering and quaking in the bitter storms of winter, traveled with afflictions, ouer-worne with fasting, watching, abstinence, cruel and excessive chastisements, to suppress the rebellious swelling of their flesh, bearing voluntarily the cross of tribulation here in earth, to make their better passage into the kingdom of heaven. Hence it is, that hair-cloth and ashes, haue been so highly in esteem amongst the chiefest seruants and friends of God. Hence proceeded watching and prayer, night after night, with voluntary sequestration and exile from the world, live in vncoth and desert places, with frequentation of many godly, austere and spiritual exercises.  
7. To conclude therfore, let us here behold, the incomprehensible goodness, of almighty God, who as he hath provided helps & remedies for the diseases of the body, so hath he likewise done for the diseases of the soul For the soul being no less subject to the malice of sin, to spiritual infirmities, languishing diseases, often relapses and the like, it had been il provided of almighty God, where there is such procliuitie to sundry sicknesses, if no convenient remedy or physic had been prepared. And for as much as all evil humors are purged either by potion or vomit; and abundance of blood, by phlebotomy and incision of veins: even so are all the sins of the soul healed and cured, either by baptism, or sacramental satisfaction, by kerbing the rebellious rancour of the flesh. Hence it is, that baptism may be rightly resembled to a potion and purgation: which as it is an external liquour, and is received by the mouth, so the water of baptism, being sprinkled vpon the body, cleanseth the soul with great facility, and washeth downward even from the crown of the head, to the plant of the foot, the filth and blemishes of the soul. But penance is another manner of physic, a vomit, as it were, much more violent, which working first in the stomach, draweth every humour unto one part, raising it upward, and violently expelling them by the mouth: beginning first in the hart and inward parts, but yet with torment, gripping, and at the last with loathing and abhorring and vomiting of the soul, raising up all from the bottom of the stomach to the tongue, to cast it out by the mouth; And as most purgations and vomits, work best by the help of heat: so in this purgation, there must be a spiritual heat and fervour, with a hart-burning and loathsomeness of body and flesh, with a continual burning and love of the soul, joined with true detestation of sin, to make full recompense and satisfaction to almighty God.   

BY THE MANIFOVLD BENEfits which do proceed from auricular Confession, is to be gathered, that the same is meet to be admitted, both in the Church of God, as also in every Christian common-welth: and much more secure to follow the catholic opinion in this point, then that of Protestants. THE VII. CHAPTER.  
IN regard of the manifold benefits that do redound by this holy Sacrament unto the household and family of Christ our Lord, may easily be gathered the necessity thereof, and that the same never proceeded from the invention of man, nor from no other, then from the institution of Iesus Christ and his holy Spirit: sith long experience doth now show the same to be, so holy and wholesome a thing in the Church of God, and so convenient for every Christian common wealth. For if either we consider, the majesty of almighty God, or his pastors and prelates presiding in his Church, or the Church itself militant here on earth, or the faithful who are the flock, and family of Iesus Christ, we shall plainly perceive the wonderful benefit, of absolution and confession to a priest.  
1. First therfore, if we consider the wonderful goodness of almighty God, we may see in this work of the priests absolution, the unspeakable clemency and mercy of Christ, who doth not wrest and wrinch out our confessions, like unto earthly princes and iudges, to confounded and condemn us, but as a most mild and careful physician, doth suffer his deputies to reuewe our wounds, and gentlely to touch and handle them, and then to heal vs. Nether yeth doth he so show his mercy, as that he utterly ommitteth his iustice, but doth in this Sacrament make use of both, balancing our pride with humility, and abating every sinners courage by humble confession, enjoining those that haue been notorious delinquents, to undergo for penance, the shane and confusion of Confession.  
2. That utility cometh hereby to pastors and curates of souls appeareth, sith by confession, they understand the griefs, hart-burninges, diseas●s, and every particular soare of their flock and charge, whereby in due season, they may prepare to each a redress and sufficient remedy, to work vpon their weakness with their great wisdom, their ignorance with their great knowledge, their unconstancy with their gravity, their disorders with their zeal and care, and so safely conduct them by the path of goodness and piety.  
3. In regard of the whole Church, how behouefull it is to the weal public, it is not so hard to see, but that even the shortest-sighted man may behold: sith that in exterior courts, the iudges oftentimes disguise matters, study for long delays, heap suits one vpon another, and when the parties deal most sincerely, yet hardly can they bring the controversy to an end. Where contrarie-wise we see with how small labour & how soon, priests in the court of conscience, haue brought many from the heats of anger to a mild spirit, and tractable to yeld to any order of reformation; Yea it is averred in every Christian nation, that many difficulties which time could never moderat, or by probable conjecture be accorded,( as hath been experienced in thousands of quarrels of great personages, whom nether friends could entreat, nor enemies fear, nor gold 'allure, nor other presents reclaim) yet being afterwards brought under Benedicite, when time hath had his full course, there hath been found great facility, to end that which before seemed difficil, yea rather plainly desperat to determine. For it being the nature and property of confession, to change the mindes of men, and their passions, & to impart to new men, new affections, presently restitution is made of former wrongs offered, heats of fury sodainlie quenched, unlawful contracts annulled, and guileful bargains dissolved whence ensueth a well settled common-welth, in all good order and government. And albeit some few go as bruit cattle to the water and drink not, yet as the common proverb saith, one Swallow or two, makes no summer.  
4. An other special benefit that those receive who go to confession as they ought, besides their reconciliation to God, and forgiveness of their sins is, that ordinarily they haue given them advised council, godly instructions, great comfort and consolation, quiet and tranquillitie of conscience for sins past, remedy and redress for falling into mischiefs to come; God having so linked confession, with shane and confusion( shamfastnes being the mother of virtue) that for shane oftentimes man leaves to sin, when the sweetness therof doth greatly entice him to the contrary.  
5. Now then, take away and abolish auricular confession( as wicked heretics haue done at this day) and tell me whither common-wealths are better governed, suits & quarrels sooner ended, controversies spedelier decided, the fear of God better entertained, whither women be more chast, men more virtuous, children more obedient, seruants more trusty, masters better pay-masters friends more faithful, lay-people more just in their dealings, clergy men more devout in praying, or whither there is more religion, fear of God, faith, fidelity and conscience among all estates, or rather continual frequentation of evil, vaunting of wickedness, yea rather impudent publishing of things abominable, following the cursed crew of Sodom and Gomorrah, to whom it was no more shane to sin, then to eat, as though there were no word of God to prohibit, nor any God at all to punish such execrable crimes.  
6. Hence then we may well conclude, sith the most earnest desire of our fore-fathers, the scope and drift of all philosophers, the labours and endeavours of all law-makers, the care and vigilancy of all soueraignes, was to instruct in their common-wealths, how to live well, and how to die well, the only means then in our Christian common-welth, and the chiefest sinew from whence virtue and godliness doth arise, being the holy Sacrament of Confession, and priests absolution, that Christ who is our eternal Father, the best philosopher, the wisest law-maker, the greatest politician, & our sacred and most dread sovereign, shall we think him, I say, to be so careless to redress or to appoint a remedy, or so far to let loose the reins of all liberty( him self treading so painful and narrow a path) as to suffer us to run headlong without care of conscience, to live like dissolutes, to die without regard of soul or body, and not wisely to haue prescribed us the soundest way?  
7. To conclude, many Protestants themselves do avouch, that catholics do well in going to confession, being the doctrine of their own book of common prayer, the plain words and exhortation of S. james, to confess one to another, and the manifest truth of Christ unto his Apostles, & in them, to their successors, to forgive sins. Is it not then( good Christian) in cases so desperat as this, yea so doubtful and ambiguous as even Protestants make it, that seeing all christendom over( some few parts excepted) deny al salvation, to such as utterly reject priests absolution, yea and that the far lesser part( which is the Protestant) can not gain say, but that it is a most ancient practise, a right godly use, nothing derogatiue to Gods honor and glory, or less hindrance to the achieving of heaven, and fruition of all eternal happiness, may not we then truly conclude, that it is far more secure to follow the catholic opinion and that secure passage( though somewhat about as they say) then to follow the Protestants shorter cut, truly too too vncercertaine, and too too dainty away, for such as truly should follow Christ: and this but an opinion also of a few? Ergo, there is more reason to beleeue that Christ, when he said. Whose sins ye forgive are for●iuen, there is more reason, I say, to beleeue, that he ment his Apostles should absolve from sin, and that penitents should go to confession for their sins, then to think that he gave so great a power, together with the holy Ghost, only for a preaching absolution.   

BY THIS THAT CONFESSION to a Priest, can not be, nether was first instituted by any human law, having been in continual practise from the Apostles times, it is proved, that it had his original, from the institution and appointment of Christ himself. THE VIII. CHAPTER.  
John Caluin, albeit he could not abide papistry by day-light, and through the gross sighted spectacles of his soaring conceit, give any good look vpon this doctrine of auricular Confession, yet he ranging into the practise of former times( as though he would haue swept away the dust and cob-webbes of those uncivil and unlearned ages) out of his unwonted kindness, gives auricular confession this honest passport, to wit, that it hath been practised for many hundred yeares. And though perhaps I might well borrow so favourable a blast of this mans mouth, for proof of antiquity in our behalf, yet this is not the upshot of our game, to stand only vpon this point of ancient custom, and so to make it but an ecclesiastical law, decree, or positive constitution: but my meaning is, to get a further start, and to prove with reason, that as confession hath the prerogative of ancient use and custom, so withall to carry the countenance of apostolical tradition, and certainty of Christs own ordination and institution.  
1. And first, sith that confession unto priests, and by them the absolution and remission of sins, hath been in the Church of God, before all decrees of Popes or councils( as shall hereafter manifestly appear) and not only long before the first general council of Nice, but before all other either national or provincial whatsoever, it can not therfore be, that confession should be confined within the compass of any human decree, sith all human decrees are circumferenced, within the knowledge of time and place, when and where, in what age, under what council and Pope they had their first beginning, which this hath not, and therfore came directly from Christ. Thus much may be verified, concerning the very substance of the commandement of sacramental confession, to wit, that it is necessary to salvation, even by Christs own institution. For in that Christ instituted the end, he instituted likewise the means to obtain the end: and so giuing his Apostles power to remit or retain sins, he withall ordained confession of the same sins; For sins( as hath been said) can not be duly remitted, unless they be known: and knowledge of sins, especially of secret, can not be had of man( who seeth not the hart) but by confession of sins. It therfore followeth consequently, that they received authority to hear confessions, and that the same was instituted by Christ himself; for this form of argument used S. Aug.( epist. ad Ian. 118.) that where we found a doctrine to be received into the universal Church. and that no beginning can be shewed thereof. it is to be held, that it proceeded immediately from Christ and his Apostles.  
2. again, for as much as the general practise of auricular confession in all Christian countries, could not otherwise proceed at first, but by a commandment,( it not being easy by rigor of law, to command the mightiest monarch to confess and manifest his secret sins) no human power could enforce or command sinners, to make their confession of their secret sins; which is most evident. For man can not make a law, but only for that whereof he can judge, but he can nether judge nor pierce the thoughts of the hart, no more then the breath of his mouth, can pierce the strongest glass of steel, therfore no human power can command or make a law to enforce such secret comfession of sins unto a priest. And be it that there were a law, truth enforcing sinners to confess, yet would it be still in the freedom of man, what he would confess: and so it would rather be a burdensome knee-labor, then any way either wholesome or beneficial unto the soul. Therfore, sith man doth confess( and maketh therof a matter of conscience) it should be absurd to imagine, that it was an human law commanding, and not the express command and divine law of Iesus Christ enforcing.  
3. moreover, if we consider the heavy burden of Confession, and compare the same with the manifold heavy burdens that were laid vpon the backs of the people of God from the first beginning, we shall see that this burden which is now laid vpon the backs of Christians, will be a yoke and burden far more painful, then any of all those that ever was imposed or supported by our predecessors. For it is apparent, that of all those things which catholic Christians do perform, the precepts they observe, the commandments they accomplish, the ceremonies they practise, and the sacrifices they offer, that to make confession of their secret mortal sins unto another man, is the sharpest and most rigorous of all the rest. For what can be more contrary to our corrupt and proud nature, then to accuse ourselves of our most horrible secret sins? which every man by all means possible will seek to hid, and is most ready to excuse The reason whereof is, as Plato observeth, because to whom we disclose a secret, to him we sell our freedom and liberty. And what I pray you can be more yrksom or more burdensome( especially to such as live at such liberty, as the mightiest monarchs and most potent princes) then to prostrate themselves at the feet of a Priest, and to open and confess unto him, the horrible plots, horrid murders, and filthy adulteries which they haue committed, and as it were impairing the reputation of their own tribunal, to be bound and subject to obey to that of the Priest?  
4. Now then, sith plain experience doth teach us, that things which are difficult to be done, we can hardly be induced to do them, even then when they are commanded to be done, who is of so short or shallow iudgment, as once to imagine, that so many Popes, cardinals, Archbishops, Bishops Pastors and religious persons, with the whole residue of the learned clergy, and withall so many Christian Emperors, kings, Dukes, earls, and Barons, with all the magistrates and common people throughout all christendom, would, or could haue entertained a law so long, and that so exceeding burdensome to flesh and blood, if it had not proceeded from the express commandment of Iesus Christ? Moyses gave a law unto the hebrews, Solon to the Greekes, Pheroneus to the egyptians, Numa Pompilius to the Romans, but as men made them, and as men died, so were they ended and abolished after their deaths. But this law of confession hath continued so many hundred yeares, nor could it ever hitherto be put down, though some carnal Capharintes, and late illuminated apostata Friars and priestes, as Friar Luther, Friar Bucer, Calum, Beza and such like other runagate priests, haue opposed and gain-said it.  
5. Therfore, sith Confession is a yoke and heavy burden, and every yoke naturally is sharp, hard and painful to bear, and that the beast that draweth the same goeth bound and traveled, and sith that so many thousands haue notwithstanding all this, obediently put this yoke of confession vpon their necks, and yet do lightly and confortably bear and carry away this burden, it must needs follow by good reason, that it is the yoke of Iesus Christ, whose yoke is sweet and burden light. They are the burdens of the divell, that do load us, and overthrow us: they are the burdens of the world, that are grievous and intolerable unto us: they are the burdens of the flesh, which into sundry sins enthrall and engulf us: but the burdens of Christ are comfortable unto us: for he doth lighten us when he doth load us, give us liberty when he yokes us, and jointly draweth with us by his love & grace in the same yoke.  
6. Sith then the substance of the commandment of sacramental Confession, hath not, nor cannot be proved to haue proceeded from any human decree or institution, vpon the premises, I frame this argument. either this absolution and forgiveness of sins by Priests, which hath been practised in the Church of God so many hundred yeares, and which all Christians haue held in so great reverence and estimation, together with the Priests challenging such an universal obedience to their tribunals, above all earthly princes and potentates, hath his authority, warrant and certainty from Christ, or not. If it hath, then the matter is ended, and the question fully decided: for it followeth necessary, that the catholic faith concerning confession and Priests absolution is both true and upright doctrine, yea commanded by Christ himself, without any derogation at all unto his glory. If it hath not, that is to say, if it be not true, nor haue not the countenance of Christs own command, then do but tell me, how credible it is, that such a gross error, and of so long time and continuance, could be brought into the Church of God, either by prince or by prelate, yea who he was that durst first preach or persuade to the people, so gross, notorious and palpable a lye? Or what wise men of the magistracy and common-welth, would suffer themselves to be thus hampered with so harsh a law, and so subject themselves to earthly men, to Gods dishonour? Ot why were there not councells called to confounded it, and doctors of the Church to preach against it: who yet haue ever been so vigilant, that they haue quickly espied and discovered even the least error?  
7. Seeing then this doctrine of priests absolution, hath been entertained so long, and that by the wisest and mightiest men; and seeing again that it is most improbable, that men would so easily suffer themselves to be angled with words, to confess to a poor priest, the most secret and the greatest sins that ever they committed; or be brought to the same by the force & constraint of a temporal command, when the thing itself had no warrant from Gods word, nor obligation in conscience; it clearly followeth for the reasons afore-said, that this doctrine of auricular confession, is the very doctrine of Christ himself, by his own authority first instituted, by the Apostles practised, by the Church encertained, by the fathers preached, and by all good and godly people to haue been frequented, and so from time to time until this present, as a most divine and holy Sacrament of Iesus Christ, evermore esteemed and approved   

BY THAT THAT IT IS MAnifest, that Christ( Math. 9.) as man did forgive sins, may also be proved, that his priests as men may remit sins, Christ himself saying to them( John. 20.) whose sins ye forgive, are forgiven. THE VIIII. CHAPTER.  
our blessed saviour( Math. 9.) vpon a cure donne to the sick of the palsy, takethe an occasion to confute the maisters of the Iewes, as then most eager in the turbulence of their wits, to gainsay his priestly power of remitting sins here in earth, as he was the son of man. The which( considering their blasphemous speeches against him, their pretence being, that almighty God onely forgive the sins) he confutethe very evidently, both with sound and grounded reasons, and with most apparent miracles. And although our saviour might haue answered the Iewes, that albeit it were admitted, that the power of remitting sins were so peculiar to God, that it could not be communicated nor done by any any humane ministry, yet notwithstanding he was not to be accused of blasphemy, because he was the true and ever living God, and therfore might and could forgive and remit sins, where it best beseemed his divine and holy pleasure. howbeit our saviour stood not with the Iewes vpon that point, but manifestly proved and declared, that that power to remit sins( which he then exercised) was given to him as he was the son of man( marc. 2. luke. 5.) A truth most apparent even by the other three evangelists; for where they record this fact and discourse of our saviour with the Iewes, they use precisely one form of words, namely, that the son of man hath this power, being as it were a parcel of the more general commission signified and contained in these words John. 5. Omne judicium dedit filio, he hath given all iudgment to the son.  
2. And it is more advisedly to be considered, how that in most uniform and express manner it is set down in all the holy evangelists, that that power which was given to the son of man to forgive sins, was specified here more particularly to be done ( in terra) in the earth, that is to be exercised here in earth in visible sort by words, external act, outward ceremony, and sacramental order, and not onely by Gods invisible grace, supereminent power, sole and immediate working. An undeniable apparance hereof may be, sith that the holy scripture and our saviour himself in the case of binding and loosinge specifieth a double kind of operation: one appertaining to God, which is called binding and loosinge of sins in heaven; the other exercised by man, which is termed binding and losing of sins in earth. So that our saviour keeping in this place( in controversy with the Iewes) the same distinction and opposition( of heaven and earth) of remitting in heaven, and remitting in earth, which is done by visible and external word or action here in this world; chokethe the stiff-necked Iewes, who charged him to usurp Gods onely office and prerogative in remitting sins, and so answereth them, that he as man remitteth sins in earth, God himself remitting them in heaven,  
3. And to knit up but the force of our saviours argument and answer here unto the Iewes, in few words as may be plainly and truly gathered out of his own speeches, it may easily appear, that they are able to centeruaile such exceptions as might be taken against him, and that such authority is not lightly to be shaken of by every turbulent head: First then he answereth, whereas ye, o Iewes, object blasphemy unto my charged, because I forgive sins, which you say is proper onely to God, ye must understand thus much, that it is noe less proper to man to work miracles, then to forgive sins: But I haue made it clear and manifest unto your own eyes, that God hath communicated power unto me as man, to work miracles, why then may not he give me like power also( as man) to remit sins?  
4. again, it is noe more blasphemy to say unto the sinner, thy sins be forgiven, then to the impotent take up thy couch and walk. But yourselves account it noe blasphemy, in saying the one, why should ye then account it blasphemy in saying the other? In truth therfore the scope of our saviours argument against the Iewes being such, & his reasons so invincible, did so possess the minds of the more godly sort, of the hearers and standards by, that even by them it seemed to be an undeniable apparance, sith they by sequel of Christes disputation, glorified God that gave such power to men to remit sins. Which albeit they knew appertained to God onely by nataue, yet they well perceived that it might be donne by mans ministry in earth to the glory of God. These true believers referringe that to the increase of Gods honour, which the turbulent Iewes and heretics did account as blasphemy and most injurious to his sacred majesty.  
5. now then( courteouse reader) not to beate against the heart of all Christian doctrine, our saviours former discourse well and advisedly considered, forasmuch as his ministerial power and regiment over our souls, which he received from above( as man & as he is priest & the head of the Church) is the very ground & foundation of all the power of preisthoode exercised now in the catholic Church: & by the force of our saviour Christs argument and answer here to the Iewes, may be both plainly and truly gathered, that his priests and pastors of his Church as men, by his most holy and sacred commission, haue noe less authority to forgive and remit sins, having committed unto them the ministry of reconciliation, being noe derogation to his glory, christ himself being still the principal worker, men being onely his ministers and substitutes, working under him, and by his commission and authority.  
6. For, but to entertain the same force of argument with the Protestants, as our saviour did with the Iewes, concerning his Apostles and priests forgiuinge of sins, if it be most clear and manifest, that Christ hath communicated this power to his Apostles to work miracles, to raise the dead, to cure all diseases, and with their very shadows to work strange effects( being a like facile and easy, as to remit sins) why then shall it be thought as a matter implyinge impossibility, for his priests & pastors ( as men) to work the forgiuen●sse of sins? Was it impossible for Nehemias the priest by thick muddy water( which he drew up from a dry pit, where the fire of the holy altar had been hid, and sprinklinge it vpon the wood, by the sun shining to kindle a great fire? And then shall we think such incongruency of rea●on, that priests successors of the holy Apostles by water of the penitents eyes, their true confession and contrition of heart, to set fire on the woodd of their sins, and so consume away the guilt of their sins? Christ himself giuing them the holy Ghost, which is both a fire to pu●ify, and a breath able to disperse all sin?  
7. When the Apostles( act. 2.) were re●lenished with the holy ghost in fiery toun●es, presently thereupon, they began to speak with diverse languages, as the holy ghost ●en gave them power to speak. And shall ●ot we think then, when he gave them a ●ine the holy ghost, & breathed vpon them ●yinge, whose sins ye forgive are forgi●en, that by the same breath, they might as well dissolve and remit sins, as by the same holy ghost speak with diverse judges? What more impossibility is it for Paules woo●d, who had the word of reconciliation to forgive and remit sins, then for Paules had ketchefe or his napkin laid vpon the sick to cure diseases. If that Elias, homo passibilis similis nobis, as S. james saith, by the power and virtue of God, could make that it should not rain vpon the ground for three years and six mouths, for the sins of the people, and if that the same prophet after the peoples lowly & humbly submission, could effect in like sort by the same power of God, that the heaven should sand out rain, and the earth his fruit, and so bind and open heaven for the sins of the people, why may not the priests of God to whom is given the keys of heaven, as it were with a spiritual key by the same power of the holy ghost open heaven, and let down the drops of gods blessings, that every sinner bedewed therwith, may haue full pardon and remission of his sins by the priests and ministers of God? doth not God give virtue and force to the dead element of water to purge sins in the holy Sacrament of baptism, and useth that element as his peculiar instrument, imparting to man remission of his sins: And why may not Christ much more use in the Sacrament of penance to like effect, the office of a man, be being a reasonable creature and called to the high office of priesthood, a legate for Christ, dispensator of his mysteries and graces? but by the laver of water in the word, he cleanseth and washeth his Church, 1. Pet. 3. Why then may not he also wash and cleanse our soul from the same filth of sin by priests absolution and his word, having the word of reconciliation, and to perform the like office in the person of Christ as S. Paul saith?  
8 But Christ, hath communicated this power of forgiving sins to man: for how plain are the words of the commission given unto them. As my Father sent me, so also I sand you; thereupon giving them the holy ghost. In so much that S. chrysostom saith. Pater omnifariam filio potestatem dedit &c lib. 3. de sacerdotio. that is. The father hath given al manner of power unto his son; but the self same power, I see given of the son to his Apostles, that as it were translated unto heaven, and placed above humane nature, they haue been exalted unto this place. being then that his father sent him as man to forgive sins, he himself saying math. 9. that the son of man hath power to forgive sins, so also it followeth, that in their commission he gives them the like power. For it is by congruency of all reason, if that Christ hath power as man to forgive sin, and that his father sent him to forgive sins, sending therfore his Apostles as he was sent himself, must of necessity be for the government of his flock and remission of sins.  
9. Did not Christ math. 10. give power unto his disciples over unclean spirits, and that they should cast them out, curinge all manner of diseases and infirmities, but howe could the Apostles haue had such power over the divels, if they could not haue loosed, that which these malignant spirits had bound. Which is the vassalage of sin, by which every sinner remaines enthralled under the poised and burden of sin. For it is most probable, they had not had power over devils, except they had withall authority to destroy sin. How consonant is this to that which Christ saieth Ion. 14. Amen Amen, I say to you, he that believeth in me, the works that I do, he also shall do and greater then these; much more then the beleeuinge Apostles to whom he gave so ample and large authority joan. 20. saying. Take ye the holy ghost whose ●nes ye forgive they are forgive. But one work that Christ did, was to forgive sins as man, therfore why could not the Apostles do this, sith he saieth the faithful shall do greater things, Christ and himself math. 9. little differencinge, working miracles and remitting sins.  
10. For the full continuance of this priestly function of remission of sins in the church of God, thus much may suffice, that our saviour saieth math. 28. unto his Apostles. behold I am with you all daies even to the consummation of the world; not to mistrust that ever this authority hath ceased, sith wi●h the blessedness of the self same hand, he hath continually guided and directed his church, inspired his priests and pastors with his holy breath, and iointely concurring with their successors, as well in preaching, ministringe of the holy Sacraments, and in that high and holy authority of forgiuinge sins, noe less then with the Apostles themselves. By all which it is most plain and evident all authority power and iudgement is given to him as man, and that in like sort he resigneth over his title and right unto the Apostles and their successors as men, whom S. paul calleth ministers of reconciliation, 2, cor. 5. 2. cor. 5. legates of Christ, & do forgive in the person of Christs as joan 20. taking the self same commission from Christ receiving the holy ghost and power to forgive sins, that whosoever deny the Apostles and their successors the priests and pastors of gods church, to haue right and lawful power to forgive sins, deny consequently that Christ man, hath authority to do the same.   

THAT THE COMMISSION given to the Apostles joan 20. to forgive sins, cannot be meant as the sum of Conference would haue it, to be an importing of absolution by prayers and preaching( pag. 8.) but reably an absolving and remission of sins by power committed to priests in the Sacrament of penance. THE X. CHAPTER.  
AS always such hath been the frawde of that evil spirit, which in his illusions is ever headstronge, to oppose himself against the express word of God, as in the first creation to breed high terms of separation betwixt God and his seruant eve the weaker vessel, he so glosed vpon the words of God, that he drew them to a contrary meaning, leading the poor beguiled soul into his conceited humour, that after hir fancy( which ever huntes after self content) had once throwely apprehended, that God had but translated his speech into the languadge of suspicion, grew more hungry of hir own delight, stepped deeply into a lake of misery even as he would haue it, who was author of that persuasion. So now no less is he busied to sow his tares( as the state of times now stand) to quench and choke up the true spirit of God, to use all means that worldlings, time-seruers, pleasers of men, may haue with the father of lies ( vt scriptum est) to strengthen themselves with either gloss or note against every text that is not tooth some to them, to alter and transpose it. And though the word of God be plain and manifest, yet will they construe it according to conceited meaning, as the divell hath instilled into their harts.  
2. In truth the words of Christ John. 20. unto his Apostles ( whose sins ye forgive they are forgiven) if we respect not that which nature worketh in us to haue a love to our counsels, if we would not be inflamed by others contradiction, if we would not be ready to hack vpon, where there is nothing to hew, if we would not unadvisedly take vpon us to defend by self will, where there is a main carrant of a contrary public resolution, if we would not gloze vpon a text too too plain and plausible, and smother the truth with glozing delusions, and so feed our opinions, I say, the words of Christ are so clear and the text so plain, that it must needs seem to be rather vehemency of affection, and not the ground of reason, which doth still feed the misconceit of their opinions.  
3. Now to follow the fervent earnestness of our protestants persuasion( the sowndnesse of their reasons ground but vpon an authority of an interpreter) what should move me to think, when Christ gave his authority joan. 20. breathinge the holy ghost unto his Apostles, shewing his commission of the sending of them as he was sent, giving them in plain terms power to forgive sins, that whose sins they did forgive are forgiven, that this authority is rather exhibited to preach the gospel, to euangelize, to denounce absolution by Christ then to forgive sin, sith to preach the gospel was given in an other manner, by other plain and express words as math. 28. going therfore teach all nations, and Mar. 16 going ●nto the world preach the gospel to all creatures. It is therfore, most likely that Christ meant not of preaching, but of plain remission and forgiuinge of sins, and therefore greater reason to beleeue the catholic priests absolution, then the protestant ministers declaration.  
4. S John baptist did preach pennance to multitude of people, our saviour himself did preach to the Iewes, the Apostles S. Peter and S. paul, preached pennance act. 2. & 26. and yet neither our saviour, nor S. John, nor the Apostles did remit the peoples sins by pr●achings, yea many of the Iewes were more enthralled in the vassaledg of sin, in that they heard the gospel and preachings of the Apostles, and did not obei● it. But this remitting of sins, whereof our saviour speaketh joh. 20 was such, that thereupon remission in heaven immediately ensued, therfore the authority to forgive sins, was more then to preach by Christ forgiveness of sins: For is it probable that ever Christ would haue said unto his Apostles to whom so ever you preach penance or forgiveness of sin, that they presently shall haue remission in heaven. We see oftentimes, that repentance follows vpon good preachings, and so likewise vpon many mens and womens good aduise and counsel, yet were it a paradox and strange manner of speech to say, that every man or woman that giveth good aduise unto his neighbour, or preacheth the gospel of Christ, presently forgiveth or remitteth sins. The form and phrase of speech of forgiving sins is usual in the holy scripture, and there it doth not signify preaching of forgiveness of sins, but an actual and real remission, as when Christ said to the sick man of the palsy, to Mary Magdalen luke. 5. thy sins are forgiven thee, and not so that I onely preach forgiveness of sins. And so when Christ saieth, Take the holy ghost whose sins ye forgive &c. all circumstance considered, as giving them the holy ghost, the declaring of his large and ample commission howe he sent them, make a full remonstrance, that he imparted unto them a full power and commission to forgive and remit, even as the words stand, and not to preach onely & declare the same.  
5. When the prophets also preached to sinners to repent them of their sins and to beleeue, and that by the messiah they should haue remission of their sins, who dares say that even these( though they were the best prophets of God) did by their threatenings pardon, forgive or remit sins, yet if wee beleeue our Protestants, there is noe difference in the commission given to the Apostles by Christ, though all the holy doctors of the church of God believed, taught and preached, that Christ gave to his Apostles and their successors, a far higher power of forgiuinge sins and reteininge them, then the holy saincts and prophets of God ever had. For in what sort? With what admiration? With what esteem do●h S. John chrysostom rate that high office and dignity of priesthood, that in this respect he durst avouch, that the priest hath a prerogative above all earthely princes, which if the keys of the kingdom of heaven committed unto them, were noe more but a key to preach unto sinners forgiveness of sins by Christ, and to d●nounce absolution by him, what old wife or woman is there not, that hath not this key, which she may and can use to shut and and open as well as the best preacher in the loftiest pulpite? Therfore surely this was not so excellent a priuiledg of Christ given by him to S. Peter of a preaching absolution, and so praised for his notable confession, sith every one ought and must do this in the behalf of Christ, which is rather a duty belonging to every Christian, then a reward for Peter, when every one hath as good a reward that never stepped so deeply in Christs profession.  
6. moreover, If priests were not judge, and sate in consistory and court of conscience truly to remit sins, but onely to preach absolution and forgiveness by Christ, then none should be condemned onely for this, that he hath not a priest to reconcile him to God and so absolve him from his sins. For he that believeth( as the opinion of the aduersaries hath) pardon and remission, although there be not present that doth declare this absolution by word: But S. Augustin epist. 180. ad Honoratum most plainly affirmeth, that albeit there be some that were desierouse to be reconciled, and therfore believers in Christ, yet they shall perish eternally if they perhaps die without the absolution of a priest. When Christ said, whose sins ye forgive they are forgiven, he spoken not indiffinitely or generally of all, that all sinners should be forgiven, but specially and particularly of some ( whose sins) that is theirs, whom the priests at their tribunales shall adjudge to be absolved and forgiven. But the gospel and absolution by Christ without exception is to be preached to all, and not to be limited or tied to any. For Marc. ult. he spoke in general terms, preach without exception to all, denounce forgiveness of sins to al, therfore John. 20. Christ did speak and meant of a particular absolution and forgiuinge of sins by his appointed priests and not of a preaching absolution, or denunciation by the gospel to all.  
7. For if it be onely a bare declaration, that our sins are forgiven, this declaration must either be rash, or superfluous: for when the minister doth pronounce these words ( thy sins are forgiven) that is, I declare thy sins are forgiven, either he pronounceth this absolutely, or onely by supposition, that is, if thou believest, or dost penance as thou oughtest. If he declareth this absolutely, then doth he it rashly, when he is altogether ignorant, whether he that comes for reconciliation hath either true faith, or is a sinner truly repentant or noe, so far forth as shalbe sufficient for justification. And albeit the minister might haue some notice of it, yet the penitent knows better then he, in what case he standeth and therfore needs not the ministers declaration or preaching absolution, which can a certain him noe more of forgiveness, then he was assured of before. If it be a conditional preaching absolution( as calvin s●emeth to admit) this can not then assure the penitent, for what needs he ground himself of supposals, when he is thoroughly assured better then any can tell him, his own spirit testifyinge to him, that he is the son and child of God. Therfore when Christ said, take ye the holy ghost, whose sins ye forgive are forgiven, he gave not authority for a preaching absolution, but a priestly power to forgive sin, with a priestly remission.   

BY certain CONSIDEations and circumstances that Christ used joan. 20. as also by sundry other speeches and actions else where used in the gospel, is proved the authority of priests absolution, hearing of confessions and forgiving of sins. THE XI. CHAPTER.  
FOr further and manifest demonstration that this sacramental confession to a priest of all deadly sins donne and committed after baptism, was instituted and commanded by our saviour Christ, it shall appear most plainly by the circumstances well considered, when Christ after his resurrection gave this authority and power unto his disciples. For our saviour entering into the holy action of institutinge the wonderful power of priesthood here in earth, consistinge in remitting sins( a second and next special faculty to that of offering the holy sacrifice, the chief and principal function of priesthood given at his last supper) addressed all his words, speeches, gesturs and actions with regard of time and place, in such sort as every circumstance hereof may be as a main sinew, from whence a superabondance of proof in persuasion of this catholic doctrine may arise.  
1. First therfore even some little space before he gave them the holy ghost, he used this preamble, Peace be to you. Which words albeit he had spoken before and used them diverse times, yet now entering into a new divine action, to prepare their harts to grace, he gives a new peace, in regard he was to ordain and institute a court, a consistory & seat of iudgment in his church, and to appoint his Apostles and their successors iudges, to settle and determine all causes of conscience, to make peace betwixt God and man: therfore he gives them peace, that they should be peace makers to make and shut up peace in earth. In terra pax hominibus bonae voluntatis: to conclude peace but with such as are of a good and perfect will. Our saviour therfore in due consideration, respectinge the great loss and damage that every sinner purchaseth by committing a deadly sin, as first a depriuinge of gods most gracious blessings and endowements of grace, as also a loss of charity and love of God, a loss of title and interest to the kingdom of heaven, a loss of tranquillity and quietness of mind, with all the gracious blessings comforts and consolations of the holy ghost, in so much that until that blessed hour he repents, and becometh reconciled with almighty God, he remaines for ever condemned and canceled out of the book of life, therfore with his Apostles he beginneth with peace, institutinge them peacemakers, to make atonement and peace. Peace betwixt God and man, peace betwixt man and angels, peace betwixt man and man, peace betwixt heaven and earth, peace of body and soul, peace of mind and conscience, and an eternal peace with restoring again every abandoned sinner to former graces, and fruition of gods most gracious favours, that thus in peace with the author of all peace, they may rest in peace in expectation of all eternal bliss and happiness. wherefore this twice giving of peace, argueth some great and divine action that he was then peculiarly to effect.  
2. By the commission then given unto the Apostles for comparing commission with commission, sending with sending, and that in as ample and large manner he sends his Apostles as his father sent him, and following no late upstart exposition, but even S. Chrisostomes own interpretation, that is, as the father gave to his son, Omnifariam potestatem. l. 3. de sacerd. all manner of power, so Christ the son gave in as ample manner, Omnifariam potestatem, all manner of power to his Apostles, wherefore Christ having this authority as man, and he sending them as his father sent him, and as S. chrysostom saieth, made divine and celestial, and as it were translated to heaven, and raised above all human power and nature. Ad principatum istum producti sunt, are brought unto this preminence, this high and supreme power, to forgive and remit sins. Therfore sithence this power the son of man hath of his father to forgive sins in earth, was never abridged or taken away; it dureth still in the sacraments, sith Christ saieth he sends them as his father sent him: Which argueth a full likelihood in the mission, and to the working of like effects.  
3. The ceremony which our saviour used in breathing vpon them, can not be but a reason available enough to draw on a farther persuasion. For as at the creation by breathinge he made man a living creature: so by breathinge at our regeneration he would make man a sanctified soul. In so much that after Christ had given them peace, and shewed his commission, and withall committed unto them authority, noe less powerful then was to him allotted in his holy mission, he breathed vpon his Apostles whereby he signified rather that he would give power to forgive sins, then either authority to preach or force or courage to teach. For as Christ act. 2. gave the holy ghost in form of tongues, because he gave them then the gift of preaching, so here Ion. 20. he gave them the holy ghost by breathinge, that as the fiery judges signified fervour and burning zeal to preach so breathinge upo● them no less presupposeth and specifieth some other distinct office and peculiar function, which nothing can better demonstrate, then the full forgiveness and remission of sins: that is, that by the breath of his priests, sin should be extinguished and dissolved, alludinge to that of the prophet Esay 44. speaking thus in the person of God. Deleui vt nubem peccata tua. And truly Christ by his incomprehensible wisdom, in this work of mans justification, thought no less this ceremony of breathinge to be regarded, then when he first created man: for as there God breathed into his nosthirles the breath of life, and made man a living soul, so Christ breathinge, would again sanctify man, by breathinge into him by his priests, the spirit of grace, that is, he that was by breathing created, by breathinge after fallen should in like manner be again restored.  
4. The giving of the holy Ghost unto his Apostles, in such manner and sort, can not but lead any indifferent mind unto this opinion: for as Saint Augustine, q. novi testamenti q. cont. Par. l. 2. c. 11. noteth no man may now doubt of priests remitting of sins, seeing the holy Ghost is given them to do the same, and being always gods most gracious spirit, which worketh, effecteth and forgiveth by the priests, as by his effectual instruments. And as Christ oft-times communicated the holy ghost by diverse and sundry ways, so he did it to peculiar and several estates: so that giving the holy ghost in visible judges to preach and teach, by like evidence giving the holy ghost by visible breathinge( Christ himself saying to forgive sins) cannot but yeld a full exhibition of authority and power to remit and forgive sins. For if we do but well consider without any further circumstance or sequel in Christes words, the contribution of the holy ghost, being alway intended to most high and wonderful effects, he must give it as no doubt he did, to as strange and miraculouse act namely the pardoninge and forgeeuinge of sins. For considering what it is to be reconciled with God and his sins canceled and razed out with a full assurance of pardon and remission, can not be but the blessedness of that holy spirit, which works by his priests so great and wonderful effects.  
5. A fift, and that a most evident consideration may be vpon the plain words of Christ, saying directly. Whose sins ye shall forgive they are forgiven. now the text being so evident and manifest, what just reason haue we then to entertain any devised glosses, in so well joined and certain speeches? For as much as these are the words of Christ the son of God, and every word of God proceedeth from the heart of God, importinge the full intention and absolute will of God; It had greatly been vnbeseeminge the wisdom of God, that from so sinceer and plain a heart, should haue proceeded so double an intention and obscurity by plain words, as though by his meaning he had intended one thing, and by words delivered another. again our soul always seeketh certainty and truth in all things, neither can it willingly brook any deceivable style, because the understanding( which is in the soul) coveteth not to be possessed with uncertainties, but shunninge all restless levity, loveth to dive most deeply into the plain and sound truth. It is then most requisite, that the words of Christ be certain without doubleness, plain without obscurity, which he in cases of salvation utters unto man: for else the understanding should be deceived, or at least doubting and wavering of the true and sincere meaning. Christ is a light, therfore his speeches must enlighten us, not confounded us; he is a way, therfore to teach us the true paths, and not to draw us into vncoth trodds; he is truth itself, and therfore not to deceive us with any doubleness or guile. He therfore speaking unto his Apostles in so plain terms, the speech manifestinge the intention and will, it is most probable, that he intended that which he spoken, and spoken not that which he never intended.  
6. moreover Christ by his eternal wisdom and foreknowledge, knew that many would misconstrue his words, & in the shade of words, possess every mans brain with their special devised mysteries. If then Christ had not spoken here as he meant or intended, he himself should haue ben author of great scandal and offence, that might arise in the church, giving such occasion by his speech of the maintenance of so great blasphemy, as priests to forgive and remit sins, sith it is most likely and carries greatest reason, that most men would beleeue that soonest, which they see and hear plainly spoken, sooner I say then that which is darkly, secretly, and covertly meant. For though the heart be the mouths solicitor, yet is the mouth the harts interpreter.  
6. A sixth circumstance may be, conside●inge the very actions and gestures( besides ●he words of Christ-as also at what time he gave this commission unto his Apostles. And to consider the words alone( albeit they be powerful enough) yet because words, are common, and do not so strongly move the fancy of man alone, but for the most part are slightly hard, therfore here we see the singular wisdom of our saviour Christ, who as in all other deeds of men, which are made in presence of witnesses, do pass not onely with words, but also with certain sensible actions, the memory whereof is far more easy and durable, then the memory of speeches alone, so in this dead of surrendering over his commission, he did not onely plainly utter by express words, but lively signify by sensible actions and deeds of breathing which to a mind disposed to cavil, might haue seemed but a folly and toy, had not his insearching wisdom intended a most holy action, and some great and secret mystery. again respectinge the time when he spake these words, and gave this commission( as most plainly by the euang●list is set down) can not but remove all contrary opinion, and led us as it were by the hand into the way of truth: for Christ spoken not this, nor gave this commission, when he was ●hrewded under mortalities mantell, but after his glorious resurrection, when the time was past to speak in parables and dark sentences, when it was not time to fraught the heads of his Apostles with doubtful questions, when it was time to leave of learning, sith God had left of teaching.  
7. A seventh reason may be, forasmuch as math. 16. the keys of heaven were communicated to Peter, according to that of S. Cyprian epist. 73. To Peter first of all, vpon whom our Lord built the church, and from whom he instituted and shewed the beginning of unity, did he give the keys. But keys are not made or given, to signify that the door is open, or the gate not shut, but as means to open and shut, to lock and loose. This signification of penitence and authority by the word( keys) the scripture manifesteth in many places, namely speaking of Christ to this effect; I haue the keys of death and hell that is, the rule & full power, and again, I will give the key of the house of david vpon his shoulder; as also apoc. 3. who so hath the key of david, he shutteth and noe man openeth. wherefore it is most evident that by the iudgment of all, is understood by keys, a true and absolute power to open and shut, proper and not significative. Sithence then Christ hath communicated his keys to his Apostles and their successors, in so much as to reason but by way of comparison, as noe man can enter into a house the doors ●eing shut, except he hath the keys to vn●ck, and such like instruments to open the ●ores: so when heaven gates are bard and ●ckt to every sinner, thē can he not enter but ●y the priests keys, to whom they are com●itted to open, and to make an ingress and and entrance for every sinner. now then if ●ere should be any other by-passadge, then ●ad these keys been given in vain, for what ●uaileth it to haue the keys of doors, which ●ither stand wide open, or else are seldom or ●ever shut; wherefore as S. Augustine saith ●om. 48. let noe man say to himself, I deal ●ecret●y, I deal with God( as much to say I ●ave a key besides the priests key) for to them was it said without cause, what you shall ●oose in earth, shalbe loosed in heaven, why ●hen without cause were the keys given to ●he church of God: Frustramus evangelium, ●rustramus verba Christi. we make voided the gospel and words of Christ.  
8. Another reason may be, forasmuch as S. paul saith 2. Corinth. 5. that Christ hath given his pastors the mystery of reconcilia●ion: for God indeed was in Christ reconci●ing the world to himself, not imputing to ●hem their times, and hath put in us the word of reconciliation, for Christ therfore we are legates. now if God by his son did reconcile man from his sins, and forgive sins, and Christ having put the word of reconciliation into his Apostles, it must follow needs, that this reconciling is the self same power given( John. 20.) to remit and forgive sins, God approuinge their censeure, and loosinge in heaven, what they loosed in earth, again being legates for Christ, it is according to reason, that such as are sent as the kings legates, with power to reconcile his enemies, as here the Apostles commission is, they can not well discharge their duty except they haue full notice, and understand thoroughly every particular offence, what the transgression and fault was, and how often committed. wherefore this legacy and power of reconciling, importeth a power withall to know distinctly every offence, and so to hear their confessions, & consequently to reconcile the delinquents.  
9. But because some may surmise & grant perhaps, that the Apostles onely might haue, and had such like authority onely for that time, yet limited in such sort that as with them it had his beginning, so wi●h them in like manner it had his ending; To such supposals, it may be plainly answered out of S. Math. 28. where Christ saieth, that he willbe with them all daies, even unto the conummation of the world, which is most truly verified, as he gave the Apostles this pre-eminence and prerogative, so in like sort he hath distributed these his graces, privileges, and pre-eminences unto the Apostles successors, and by them unto the right and true prelates of his church successively, to teach, to preach, baptize, absolve from sins, and administer the holy rites and mysteries of his church. wherefore if Christ( a● Ion 20.) gave power to his Apostles to forgive sins, and math 28. promised a ꝯtinence of being, assisting, guiding, and directing unto the wolrds end, it must consequently follow( they being circumferenced within the compass of some few years) that he meant by the same blessedness of his hand to guid the pastors and rulers their successors, even till the consumma●ion and end of all. And to answer those that think after the Apostles, all power became frustrate, because it was given in presence, and not to their successors in absence, consider but how S. Thomas got this power ●nd prerogative being then absent, at the ●ommission given unto the Apostles; If, I ●ay, S. Thomas being not present s as the ●uangelist writeth, and therfore the words ●ot uttered unto him in person, had as full ●reeminence and power, to do all things that then Christ charged his ten Apostles, ●ea in as ample and large manner, as also S. matthew, Barnabas, Timothy, and titus, who were ordered by S. paul, and paul ●m self, of whom S. Ambrose noteth, l. 1. de Penit. c. 16. that he did remit sins without all derogation to Christs royal person, why shall not we justly think, that all power and the self same, is given successively, and continued in pastors and true prelates, even for ever?  
10. To conclude then, in the Apostles there can be no lack touching this priestly office, for the execution whereof, thy received both Christes commission, and the holy spirit of God afterwards. In Christ there can be no default, who was well able to give, and indeed did give the holy ghost. In the holy ghost there can be noe let or lack, whose power is infinite, and is very properly to remit sins. All things standing on so safe and secure grownds, the giver, the gift, and the receivers competent; the time, the place, and manner answerable; the words, the commission, the power, plain and absolute, can not but demonstrate unto us, the full authority of priests absolution and forgiving of sins. wherefore all circumstances considered, if a man should ask a priest, how he dare to be so bold, as to exercise any of these high functions vpon Christes words, he may make this answer; I baptize, because all power is given to Christ. I remit sins, and I absolve because in my ministry Christ practiseth daily all these functions; In his power I am become a lawful worker of all these actions, that are so proper to Christ himself. wherefore, saieth S. Augustin( tract. 4. 56,) it was Christ that baptized, & that had more disciples then S. John, & yet Christ baptized not, but his disciples onely.  
11. Well then, thus I infer; That power and commission which was given to Christ by his heavenly father, concerning remission of sins, was given to his Apostles at his departure: but Christ himself did truly, effectually, and in proper form by his fathers sending and commission, as man remit sins: Ergo the ministers of Christ do and may, truly remit sins. Or thus; As Christ was sent of his father, so are the Apostles sent by Christ: but Christ was sent to forgive sins: Ergo the Apostles were sent to forgive sins. again whatsoever the holy ghost may do in this case, and by the power of his God head, that may the Apostles and priests do by service and ministry, through the power of the holy ghost which they received: but the holy ghost rightly remits sins: therfore the Apostles in like sort, truly and rightly remit sins. so hereby it followeth that Christ is the chief minister, according to his manhood of all our reconcilement to God, and for him as ministers, the Apostles their successors, the bishops and priests of his church( in whom the word of reconcilement, as well by ministringe of sacrifice and sacraments for remission of sins, as by preaching and government of the church to salvation) ar placed; whose absolution and remission of sins, is to us, as if Christ himself did remit and forgive; their absolution and remission, being Christes own pardon, their whole office, being nothing else, but the vicarship of Iesus Christ.   

BY COMPARING THIS sacramental confession, with the figures in the old lawe, by which it was prefigured, is seen manifestly, that there is more accord with catholics auricular confession, then with the protestants preaching absolution. THE XII. CHAPTER.  
ALL the holy rits and Sacraments of the Christian catholic church, and specially such as were of greatest necessity, haue not onely been specified in the word of God, but first of all shadowed in the lawe of nature and written lawe of Moyses, and so prefigured and foretold, then promised by Christ, after instituted, then frequented, and generally received in the church of God. So was baptism in the lawe of nature in a sort prefigured by the ark of Noe: and circumcision, in the written lawe, by the passadge over the water of the red sea, and by the pool probatica. But the lawe of grace approaching, it was more significantly expressed by the baptism of John, joan. 3. math. ult after promised of Christ, then commanded, and lastly in the acts of the Apostles performed and practised, and in continual use to purify and sanctify our souls, by the sacred water and laver of our regeneration.  
2 In the self form and manner hath confession beine shadowed by lordships and figures, expressed as well in the lawe of nature, as in the holy ordinances and commands in Moyses lawe; Which after, christ( knowing the vility of our humane nature, the thraldom and bondage of sin) expressly gave in a more ample manner unto his Apostles and their successors, over and above the authority and pre-eminence, the legal priests ever had, absolutely to absolve from sins here in earth, which should fully be established and ratified above in heaven, before the tribunal seat of God. If now confession figured, and in figure was instituted of God to be exactly and diligently observed in the old lawe, and so continually practised from time to time, that in the daies of S. John Baptist( such a religious esteem the Iewes had therof) they went to confession, and declared their sins, as it had beine practised Leuit. 5. and Numb. 5.( all which confessions were but as lordships and figures of those confessions, which were to be ordained in the church, to be made under the hands of the priests and pastors, to whom all authority should be given) much more then ought confession appointed to be in the law of Christ( sith there can be no reason alleged, why it should be abrogated) be in as high esteem, in as great valor and force, as ever the prefigured confession was, by the express command and lawe of God. For if confession was so necessary before the legal priests, and that God would that they should confess their sins unto a man albeit power was not then given to forgive sins, is it not then more likely and greater reason, that confession should be continued in the new lawe, being now more requisite that sinners should be atoned with God, and by this sacramental manner, to offer up the sins trespass, to make restitution for the trespass committed, and this to be donne by the priests, to whom Christ had delegated this pre-eminence before the legal preisthoode to haue the holy ghost, and so to absolve remittt and forgive sins. It followeth then to set down the figures, and in what sort the catholic auricular confession, and protestant ministers preaching absolution, hath most true resemblance and correspondence.  
The figeure of confession in the old lawe. How this figeure is fulfilled in the catholic church in the new law. How it is verified in the protestants congregation.  
1. In Moyses law, they went to confession man and woman, whosoever had trespassed Leuit. 5.  
1. In the catholic church all go to confession to the priests that haue sinned, man or woman.  
1. among protestants, none go to confession, how great soever the sin be.  
2. In Moyses law, they confessed if they had committed any sin, whatsoever a man doth.  
2. The catholics confess every secret sin how enormiouse and great soever it be.  
2. The protestants, will open noe secret sins.  
3. In Moyses law, if the priest anointed, did sin, he was atoned again by the priests. Leuit. 4.  
3. One catholic priest goeth to confession to another, and is absolved by a priest.  
3. No minister goeth to confession to another for reconciliation.  
4. In Moyses law he that sinned in any of these things, confessed that he had sinned in that thing particularly, and not by a maner of a general confession.  
4. In the catholic church all sins in particular are confessed distinctly with their circumstances aggrauatinge the sin. Audita varietate peccatorum, saith S. Hierom.  
4, among the protestants, the numbering of sins is needless, and so they accomp it.  
5. In Moyses law, for this and this sin, they brought the trespass offering, according as the sin required.  
5. In the catholic church, they give their trespass offering by prayer, fasting, alms deeds more or less, as they be enjoined.  
5. The protestantes, haue noe trespass offerings.  
6. In Moyses law, they were bound to go to confession by gods express commandment.  
6. In the catholic church, confession is by commandment of Christ, and therfore every one bound there to.  
6. The protestants, will not haue confession to be jure divino though calvin granteth i● an ancient custom, yet they, will haue it free to do as they list.  
7. In moses law, the oblation or sacrifice was, as it were a certain satisfaction for sins.  
7. In the catholic Church, after confession there is penance enjoined & satisfaction.  
7. The protestants admit noe penance, noe satisfaction.  
8. In Moyses law after confession they must restore again the hurt they had done, and give the fift parte more unto him whom they haue trespassed, and if there be none such to restore unto, nor any of his, let the trespass be made good unto our Lord.  
8. In the catholic church after confession, they are bound to restitution. Non dimittitur peccatum nisi restituitur ablatum, and so to be restored to the owner to whom the injury was donne. If it can not conveniently be donne, then is the trespass made good to our Lord, as the rulers of the church shall appoint.  
8. The protestants, regard not restitution, nor how ill soever the goods be gotten, do they make them trespass good, nether to god nor man.  
9. In Moyses law, the sinner laid his hands vpon the head of the host, and that betwixt his horns, confessing his sins.  
9. In the catholic church, the penitent lays his hands vpon the host that is his sins and sinful, deeds vpon Christ, and that betwixt the horns of iustice and mercy: and also the priest layeth his hands vpon the penitents head.  
9. The protestants, lay too much vpon Christes back, and nothing vpon their own.  
10. In Moyses law, the penitent confesseth his sins in most humble manner, and so wihall acknowledgeth, that the host being before him to be sacrificed, that it was himself a sinner that ought to haue been killed and sacrificed for his sin which he committed, thus and thus, and that he hath deserved to be slain, stoned and burnt.  
10. In the catholic church, the penitent kneeleth and so humbleth himself before God and his ghostly father, holdeth down his head for shane, not daring to look up to heaven, knocks his breast as taking revenge of the heart by which it was wrought, knits his hands as if he should say, o Lord suffer not my hands to be bound, and so to be sent into outward darkness, behold Lord I haue bound them myself, I am ready for blows stripes, words, reuenge do with me what thou wilt.  
10 The protestants, regard noe such ceremonies, for knocking, kneeling, praying, fasting, or such like humility.  
11. Lastly in Moyses law, the priest makes an atonement with God for the sinner, and for his sins committed, as appeareth in the places cited.  
11. In the catholic church, the priest makes an atonement reconciling the sinner to God by forgiving his sins, by the authority committed to him. joan. 20.  
11. The protestant, hath no power to make atonement, nether doth he. If it be onely to declare absolution by Christ, this all the people can do, but atonement is a thing belonging to the priest.  
The figure of confession in Moyses lawe. The verifyinge of this figure in the lawe of Christ. The lack of correspondence among the protestants.  
1. In Moyses law, the leper in the day of his clensinge is brought unto the preiste. and the priest goeth out of the host and looks vpon him.  
1. The penitent or sinner cometh before the priest( who goeth out with him) that is sequestered from company, looks vpon his sores and hears his confession.  
1. There is no such searching, or going out with the protestants, for their penitents.  
2, In Moyses law, the remnant of oil that is in the priests hands, he powers vpon the head of him that is to be cleansed.  
2. The priest after confession, lays his hands( anointed with holy oil) vpon the penitents head.  
2. The ministers, haue no consecrated hands to lay vpon their penitents heads.  
3. In Moyses law, the priest shall judge the sore clean, and it shalbe clean.  
3. In the law of Christ, what the priest iudgeth fitt to be forgiven, is forgiven.  
3. The ministry hath noe practise of any such iudgement.  
4. In Moyses law, the priest shall shut him up for seven daies.  
4. In the catholic church, the priests binds the penitent to a prefixed time to perform penanec.  
4. They haue noe binding of penitents.  
5. In moses law, the priest shall kill the lamb for the trespass, and the priest shall take of the blood.  
5. In the catholic church, the priest sacrificeth the lamb of God, offers it up, & taketh of the blood for the remission of sins.  
5. The protestants, haue no sacrifice or or killing of the lamb.  
6. In Moyses law, he that is cleansed shall wash his clothes, shave off all his hair, and wash himself in water, that he may be clean.  
6. In the catholic church, the penitent must tend to all purity of body and soul, shed tears, do penance, wear heirecloth, and put away all superfluities, that his sins may be forgiven.  
6. The protestants, do noe penance, or any other action satisfactory to God.  
7. In Moyses law, the priest that maketh the leper clean, shall bring him before our Lord, even before the door of the tabernacle of witness.  
7. In the catholic church, the penitent dares not present himself before the blessed Sacrament, till he be proved before the priest, who brings him unto it.  
7. The protestants, boldly without any approbation, come to their communion.  
8. In Moyses law, the priest shall offer the sin offering, and make an atonement for him that is unclean, and to be cleansed for his uncleanness.  
8. In the catholic church, the priest makes an atonement for sin, absolving the penitent from it.  
8. The protestant ministry makes noe atonement.  
9. In Moyses law, they brought their offering which was as part of their satisfaction, and if the party were poor, and could not get so much, he should take a lamb for a trespass offering.  
9. In the catholic church, they make a trespass offering for part of satisfaction: offer up the lamb Christ Iesus, and in his blood wash away our sins by his priests absolution.  
9. Protestants haue noe trespass offering, or part of satisfaction.  
10. In Moyses law, they did search, into every thing of the leper every scar every blemish, view the colour, the bounches, biles, and other tokens of that disease, before he was pronounced that he was clean of the leprosy, and who not.  
10. In the catholic church, they search and know every particular sin, every circumstance whatsoever, before he absolveth the penitent.  
10. They see not, nor search not, into the sins of the people.  
11. In Moyses law, if the leprosy wax raw again, they repair again unto the priest.  
11. In the catholic church, if any sinner fall again, they go again to the priests to confession.  
11. In the protestants religion there is noe such repair to the priests.  
12. Lastly, the leper in the old law, shall haue his head bare, and shall cry, I am unclean, in sign of sorrow and lamentation.  
12. In the catholic church, the penitent kneels barehead, and cries. peccavi, at his ghostly fathers thrice saying feet. Mea culpa, mea culpa, mea maxima culpa.  
12. Noe such signs of penance amongst the protestants.  
That this was a figure of confession to be fulfilled in the lawe of Christ, both S. chrysostom in his 3. book of priesthood, as also S jerome in the 15. chapter of S. matthew affirm, whereupon S. Herome doth infert consequently, that priests in the law of Christ may, and ought, to know the variety of sins. S. chrysostom lib. 3. de sacerd. declareth that the office of Christ in priests, is of far greater excellency, then the priesthood of the Iewes, sith the priests of the old law, did not cure the leprosy, but declare that it was cured; But catholic priests, do not onely declare that the sins are cured, but by their authority, do cure them indeed.   

BY THE PRACTISE OF confession in the law of Moyses, before exacted of God in the law of nature, as also the practise thereof in the law of grace, being approved by the doctrine of the holy fathers, with the universal practise of gods church in all ages, is proved the verity of Auricular confession. THE XIII. CHAPTER.  
THe greatest assurance generally with all men, is that, which we haue by plain sight and intuitiue behouldinge; Now where this faileth them, which way greatest probability leadeth, or evidency of demonstration doth carry, thither the mind giveth hir full assent. In so much as it is not required, nor can be exacted at our hands, that we should yeld our assent unto any things, but unto such, as do answer the evidency therof. I do not wish thee( gentle reader) to lend thy belief farther, then thou shalt see proof out of scripture to give assurance unto thee. And because scripture may be alleged plentifully, yet hath small strength unless it auoutch the self same thing for which it is brought. And albeit we may city for one thing five hundred sentences out of holy writ, what warrant is there, that any one of them doth mean truly the thing for which it is alleged? Being therfore that each controuertist, is not to make his cause by his own exposition, I will not so wholly rely at this time vpon scripture absolutely, as I shall quote and expound it myself, but vpon scripture as it hath been taken, expounded, and taught in all ages, by the gravest, learnedst, and holiest men. Therfore though it shall seem somewhat teadiouse unto thee to red what I shall set down, yet I hope I shall give thee sufficient light for the truth of auricular confession, by setting down, even from the first begininge of the world, the begininge of confession, and execution of it in the lawe of nature, the express command therof in the lawe of Moyses, the exhortation thereunto by the wisest in that age, by the practise of it in that Interim betwixt the old and new lawe, and after the institution of Christ to his Apostles to forgive sins, with the practise therof even from their times until now, which is above 1600. yeares. And for the better method, I will first allege the places of scripture, and then show how it was expounded by all, And after when I shall come to the institution of Christ, I will in like sort set down the doctrine of the Apostles, the doctrine of the church, practise therof continually from time to time accordingly. Which when thou shalt read & see; judge I pray thee, accordingelie.  

Confession and the practise thereof in the law of nature, exacted of Adam and eve. Gen. 3.  
Hast thou not eaten of the three whereof I commanded thee that thou shouldst not eat?  
Adam saith, the woman gave me of the three, and I did eat. The woman said, the serpent deceived me and I did eat.  
unto the woman he said in multiplying I will multiply the sorrow. unto Adam he said. Cursed is thy ground for thy sake, in sorrow shalt thou eat of it, all the dayes of thy life.   

Confession also exalted of Cain. Gen. 4.  
Where is thy brother Abel? What hast thou donne? cain said, mine iniquity is greater, then that I may deserve pardon  
Now therfore cursed shalt thou be vpon the earth, which hath opened hir mouth and received thy brothers blood at thy hand. When thou shalt till it, it shall not yeld to thee hir fruit. A rogue and vagabond shalt thou be vpon the earth.   

The opinion of the Fathers, what they thought of Confession in the law of nature.  
Here after a manner confession of our sins is figured, in so much as God, first of Adam and eve, then of cain exacts a maner of confession of their sins, which confession thus made, is not a confession only from the har●e, but in mouth also; neither was it a general acknowledgement, but a particular confession; neither was it to God alone, but before his deputy and minister, for this demand was made by an angel, who appea●ed in the shape and figure of a man, as is ●uident by that he walked in paradise, ad auram post meridiem. whereby we may understand, that there is great similitude betwixt this confession, and that which is now used to a priest, who is also Angelus Domini Malach. 2. in a sort deified, and made partaker of gods nature, to work gods own office, as a deified order( as S. Ambro. lib. de Sacerdo. learmes it) the office of the priest, being the office of the holy ghost.  
In so much as Tertullian. li. 2. contra Marcionem. writeth.( wheyghinge seriously this figure of confession) that god doth here exact of them their deeds, making trial of mans free will in a cause of denial, or open confession, whereby he might either freely confess his fault, and so be helped and relieved, or freely deny it, and so aggravate it & be punished. All thi● being donne to give us example to confess our sins, rather thē to deny them, that even here, in the beginning of the world, the evangelical doctrine might begin. The like teacheth S. Ambrose lib. de paradi. c. 14. & li. 1. de Cain & Abel. S. Gregory, Greg. c. 22. in his morals. S. chrysostom vpon Genesis Hom. 18. Who likewise understands this place of confession, signifyinge thus much, that god would wrest as it were a confession out of them; Vt confessione delerent, quod transgrediendo commiserant; that they might blot out that by confession, which they by transgression had committed. whereupon S. Ireneus lib. 3. cap. 37. speaking of the pennance of Adam, declareth how that by the coueringe of his body with figgie leaves( sith among other leaves he might haue had his choice of more soft & smooth, which might haue less molested his body) he made this rough & smartinge habit to tear and tawe his skin. Condignum inobedientiae amictum, a condign habit for his disobedience, hereby beating down the wanto●nesse of his flesh. And perhaps hereupon this example grew in custom, that the penitents did afflict their bodies, keep under and subdue their flesh 〈◇〉 as( as S. paul saith. I chastise my body with hayre-clothe and ashes. whereupon Adam confessing and humblinge himself, god in the multitude of his mercies changed his sharp habit of rugged fig leaves, unto dead bests skins, by indulgence and pardon.   

Confession in the lawe of Moyses: and first the prescript or command of confession in the old lawe Num. 5. vers 5.6.7.8.  
And our Lord spake to Moyses saying. speak to the children of Israel. Man or woman when they shal do any of all the sins, that are wont to chance to men, and by negligence haue transgressed the commandement of the Lord and haue offended. They shall confess their sin and restore the principal itself, and the fift parte over to him, against whom they sinned. But if there be none to receive it, they shall give it to the Lord, and it shalbe the priests, the ram of atonement excepted, whereby he shall make an atonement for him.  
By this is evident 1. that God commanded the children of Israel, to confess their sins. 2. not to God alone, but to his deputy the priest 3. in particular that the prei●t may know his trespasses, any sin whatsoever man useth to commit. 4 by their confession of sins, the priest knoweth their sins, whereby he enjoins them to make restitution of the principal, and moreover of the fift parte. 5. for lack of the party injured, or any his kin, the priest in our Lords ●ame( whose minister he is) hath the dammadge. 6. the priest( after confession and sa●isfaction) doth make an atonement with God for his sins committed.   

The like manner of confessing satisfying and and offering up of sacrifice for sin. Leuit. 5. vers. 5.6.13.  
When he hath sinned in any of these things, he shall confess that he hath sinned in that thing, therfore shall he bring his trespass offering unto the Lord for his sin committed: And the priest shall make an atonement for him concerning his sin in one of these points, and it shalbe forgiven him: and vers. 13. the remnant shalbe the priests. Here it is plain 1. that the sinner shall confess those sins he hath committed, that is wherein he hath transgressed 2. he shall bring his trespass offering for satisfaction, every one more or less as he is able. 3 the priest after confession reconcileth him. 4. by the priests means the sin is forgiven, 5. the priest for his labour hath his reward.   

The opinion of the Rabbimes and some protestants concerning confession in Moyses law.  
God here in Moyses law instituteth and appointeth confession, that such as had transgressed and offended in any sin, grievous enormity, or such offences which are most commonly incident to man, that then fourth with, they should confess them to the priest, and bring their sin offering, being as it were a manner of satisfaction. And truly this may be a most sound and ground evidence for the necessity of confession in the lawe of grace; For if this confession which was but a type and figure of another to come, could not be omitted, but by transgressinge gods express commandment; how much more think wee that confession should be necessary in the lawe of Christ, and that in a far more eminent and pow●r●ull sort? For if God thought it good then for his children, for their humiliation, and ob●eyninge remission for their sins to confess them to the priest, and so to sati fie for them, and make restitution for better government of his people, how much more then is it now necessary, the like reasons standing for it, especially Christ having enlardged the priests authority? Albeit Kemnitius 2. p. exa. pag 984. will noe way admit that the Iewes made any particular con●ession, but all in general when they brought their sacrifice to to the priest for any sin, delict, ignorance or contumacy. Non exigebatur, saith he. us pecca tum illud in sp●cie & sigillatim cum omnibus circums●a●tij● sacerdoti exponerentur. It was not exacted at their hands to tell every sundry sin, with their circumstance, yet Paulus Phagius an other protestant in his commentaries vpon the Thargum or Caldy para●hrasis vpon these words Leuit: 5. ( and he ●hall confess his sin) affirmeth that the ●onfession of the Iewes, was in most particu●er sort, and thus he setteth down the ma●er. 1. The sinner laid his hands vpon the ●ead of the host which was to be sacrificed; ●nd that betwixt his two horns. This donne ●hen he uttereth these words. I beseech thee O Lord, I ask mercy O Lord, I haue sinned and transgressed thy laws, I haue donne unjustly and haue offended before thy divine majesty ( sic & sic fe●i) here he tells how and in what sort and what sins, so and so haue I sinned, behold o lord it repents me, that ever I committed such like. I am ashamed of my works, I will never commit the like again, or return to the like sins to offend: he any more. This was the maner of the Iewes confession, which they in their languadge call Confe●si● verborum Confession of words, which was donne after a solemn manner, and confession by certain words. The Hebrewes generally held this opinion, and did aclowledge, that their sacrifices and oblations were little available, except thereunto were adjoined penance, satisfaction, & confession of the sin: for hereby their sins were expiated and forgiven, and they cleansed according as is said Numb. 5. They shall confess their sins which they haue committed.   

Confession commanded. Leuit. 16 vers. 29.30.  
So this shalbe an ordinance for ever unto you. The tenth day of the seventh month you shall humble your souls. For that day shall the priest make an a●tonement for you to cleanse you: ye shalbe clean f●on al your sins before our Lord. Where note first, the Iewes must humble their souls by fasting and such like affl ction, which was in a manner, penance for their sins. 2. the priest makes an atonement for them. clensinge them from their sins before God.   

The form of the high priests confession. Leuit. 16. vers. 21.  
And Aaron shall put both his hands vpon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their tre●passes in all their sins. Here note, if this was but a general confession made by the high priest of all sins of the people, yet still forgiveness came by confession and by the priest 2 if it were not a particular relation of their sins, how could the high priest declare them, except they had confessed them unto him, telling their iniquities all in particular?   

The authority of priest, in the old lawe touching lepers being a figure of priests in the new law, to purge the leprosy of the soul which is sin. Leuit. 14. vers. 19.  
This is the law of the leper in the day of his clensinge, he shalbe brought unto the priest. ●vid: to judge of him, and the priest shall offer the sin offering, and make an atonement For him that is to be cleansed. Note 1. this is a figeure of our sacramental confession. 2. the ●udgement therof is onely referred unto the priests. 3. the priest makes an atonement for him with God 4. this was approved by our saviour, when he said to the leeper( Math. ●.) go show thyself to the priest   

The iudgement of the rabbins and protestants touching confession and satisfaction in the old law.  
Aben Ersa noteth vpon this place. Et alle abitis animas vestras, that wheresoever wee ●nd in the scripture humblinge of the soul ●a these express terms, that there is ment ●reat fasting and chastisement. In so much ●at Paulus Phagius, in paraphrag. called. in ●p. 16. levit prope finem. advertiseth, that ●is affliction or humility that the Iewes ●ould use, was to abstain from all such ●ings, which might delight the body, as ●eat, drink, annointinge, washinges, and ●turall copulation, specially vpon that day ●hen the high priest should confess their sin●s and offences, which was in parte of sa●faction for their sins.  
And as touching that of Num. 5. let ●m confess their sins, concerning satisfaction and restitution thus this Phagius writeth, setting down a double manner of restitution. The first a simplo restitution, that is when a man hath taken any thing away by force or violence, and of his own accord will give it back again, then he is to restore, but by simplo restitution. The second, is, if that he swore falsely, and being convicted that he took the goods away, he shall restore the capital, and moreover the fift parte of that good, because he hath sworn, and so he ought to bring it with his sacrifice and then make his confession, which the Iewes call. Confe●sio ●●●●r peccato singulari● a Confession vpon a single sin, because is other sacrifices they made but onely a general confession of their sin. Now in that the Iewes did offer up a sacrifice, a beast which was to be slain, by this beast they understood the sinner, for when it was brought t● be slain, then say they every sinner aught to think with himself, as though he himself had beine brought to be sacrificed an● slain for his sins, and thus to make hi● confession. O Lord I am guilty of death fo● my greeuouse offences and sins. It is I tha● haue deserved to be stoned for this sin. I● I that am worthy to be slain for my transgression. It is I that haue deserved death, an● to be burnt for this my greeuouse enom●● now hes vpon the back of this po● beast. whereby may be seen the hearty con●rition and confession of the Iewes for their ●innes.  
now what the Rabines most commonly ●aught of this confession, and what the man●er and custom was, is plain enough by ●heir own testimonies, to be seen in Bere●eth Ketana vpon these words Genes. 49. ●uda te confite●untur. And that is that con●ession of which is written by the holy ghost. ●b. 15. Those that are wise will confess and ●eclare and will not hid their sins, a patri ●us suis, from their fathers, that is their spi●tuall fathers.   

Practise of confession in the old lawe. The confession of Achan to God and to Iosue c. 7.19.20.25.  
Then Iosue said unro Achan. My son ●ue glory to the Lord God of Israel and con●sse, and tell me what thou hast donne, hid ●not. And Achan said. Indeed I haue sin●d against the Lord God of Israel, and thus ●d thus haue I donne. And Iosue said, be●se thou hast troubled us, the Lord shall ●uble thee this day. Here is first a comfession ● God and Iosue. 2. a particular confession, ●us and thus. 3. satisfaction and punishment for the sin.   

The Confe ssion of david to Nathan 2. Reg. 12.  
Then said david unto Nathan, I haue sinned against the Lord God. And Nathan said unto david. The Lord also hath put away thy sin thou shalt nor die How beit for this dead, the child that is born unto thee shall surely die. Here God useth Nathan, as his minister, to bring david to the acknowledging of his sin. 2. david confesseth his sin, not onely to God but also to Nathan, albeit he had not power to absolve him. 3. punishment is laid vpon david, for penance and satisfaction,   

An exhortation to observe the prescript manner of confession in the old law. Ecclesiast. 4. vers. 26.  
Be not ashamed to confess thy sins, and submit not thyself to every man because of sin.   

The opinion of the rabbins and others concerning the confession of Achan and custom of the Iewes to confess.  
Forasmuch then as Iosue exacteth a confession at Achans hands, by the interpretation of the rabbins, it appeareth that by this his confession, his sin was forgiven and remitted him. For say they, considering that which was spoken in the same place Ios. 7. As thou hast troubled us, so our Lord trouble thee in this day. In this day thou art troubled, but thou shalt not be troubled in the day to come; they aclowledge satisfaction in this life by that trouble which he sustained here on earth; Which God did accept as satisfactory in heaven. red the Sanedrim of jerusalem, and that chapter which beginneth. Nigmar Haddyn, vpon these words. Omnis confitens habet p●●●st●tem in futuro saeculo. every one that confesseth hath a parte in the world to come. wherefore Iosue exacted this confession to confess to God and to him, for remission and pardon of his sin.  
moreover to enter further into these rabbins who then best could interpret the law, and knew then the custom, how it was practised touching confession, red but the book called Yoma, that is the book of daies in the chapter Yoma Hakipparim, their plainly rabbi Hama declareth, after what manner the Iewes should make their confessions. For saieth he, every one that hath transgressed, in transgressinge. Necesse est vt singullatim exprimat pecca●a sua: that it is fitt and necessary, that every sinner, declare his sins in particular one by one.  
To this agreeth well that which Thomas Waldensis recordeth, of the custom then among the Iewes, which he knew, by them that then lived in Austria As also S Ambrosius witnesseth in his sum 3. Tit. 14. c. 6. §. 1. that it was accustomend among the learneder Iewes, to confess all their sins to some one levite or other, if they could possibly get him before their death. red Galatinus, who proveth by many testimonies, that the Iewes ought to confess their sins in particular. De●egere peccatum in specie & cum suis circumstantijs. every particular sin, with every circumstance. Now touching the confession of david to Nathan Kemnitius exam. council. tried. p. 908. goes very far, and yet a protestant, who granteth, that in the penance of the old testament, there was both contrition, confession, and in a sort satisfaction, with power to forgive sins, as to Mary the sistar of Moyses, and so to david, for God after reconciliation, imposed vpon them certain chastisement for satisfaction: and moreover, Nathan did absolve david contrite and confessing.  
But most agreeable with reason it is, sith Iesus the son of Sirack, bids us not be ashamed to confess our sins, that this shane is in respect of confessing to man, and as it is in the ancient and true translations, and in many of the protestants, that we should not submit ourselves in confessing of sin to every man: whereby may be noted, that we must confess them to such as haue power and authority, and by whom shane may come: for to confess to God, what shane causeth it? for where there is noe shane to commit them, as little shane there is to confess them.   

Practise ●f confession in that interim, betwixt the old lawe and the giving of the new. Math. ●. Mark 1.  
And they were baptized of him( vid. of John) in the river of jordan, confessing their sins. Where note 1. confession of sins. 2. in particular and not in general. 3. unto S. John Baptist, and not to God alone. 4. baptism and confession distinguished. Most true it is, that a certain confession of sins was here used unto S. John in that penance which he preached, and to be performed before they were baptized, whereby it is evident, that S. John as well taught that doctrine, which was commanded in the old lawe Leuit. 5. of confessing sins, whereupon the people resorted unto him confessing and declaring their sins, as also making away and preparative to the entrance of the Sacrament of penance, to confess, satisfy, afflict the body, humble the soul by fasting and prayer, which afterward was to be instituted by Christ, in such sort as John did baptize to prepare the way in the like manner to that holy Sacrament of baptism. And for as much as it is said confessing their sins, it is not understood that they confessed in general terms, that they were sinners, transgressors, highely offending the majesty of God, but that they confessed in particular their sins and not to be sinners onely, as noe doubt the Iewes as yet were observant of their laws, though they were defective in many things, and therfore coming to confession and declaring their sins, what may be gathered else, but that they did as the ordinance was Nuber. 5. or as Achan did, confessing thus and thus, or that if they had sinned in any thing, they confessed that thing, that is their sins, deeds, and acts, as Leuit. 5.  
Now that S. John doth exhort them to penance, or to do penance, for so readeth al antiquity namely S. cyprian often, Epist. 52.13 and S. Augustin confess. c: 12. and so it is usual in the new testament, to signify perfect repentance, which hath not onely confession and amendment, but hearty contrition and sorrow for the offence, and moreover painful satisfaction for the sin, and thus S. Basil q. 288.( Basil serm. in hom. a greek doctor calleth the ninivites repentance with haircloth and ashes: and what this fruit worthy of penance is, that the pharisees should yeld, S. jerome vpon the second of Ioel declareth to be, fasting, prayer, alms, and such like; which kind of interpretation to do penance, Beza vpon this place misliketh utterly, because it favoureth satisfaction for sin, for such penalties are to much against the the hair.   

Christ as man forgiveth sins in this Interim Math 9 vers. 2.  
Haue a good heart son thy sins are forgiven thee. Where Christ not as God, but as man forgiveth sins. 2. he forgiveth sins as head of the Church, and our chief Bishop and priest according to his manhood. 3. he doth it in respect of that power which was given him in heaven and in earth, all which power he gave to his Apostels and their successors.   

The mislike that the scribes had at Christ, as he was man, to forgive sins vers. 3.  
And behoulde certain of the scribes said within themselves, he blasphemeth, because he said, thy sins are forgiven.  
Where note that they find fault with Christ for forgeeuing sins, as he was man; as protestants do now with the priests of gods church.   

The answer of Christ to the scribes verse 4.  
And Iesus seeing their thoughts said. wherefore think ye evil in your hartes: whether is it easier to say, thy sins ar forgiven thee, or to say, Arise and walk, but that you may know the son of man hath power in earth to forgive sins? Here Christ showeth first, that as to work miracles is otherwise proper to God onely, yet this power is communicated to men: so also to forgive sins. 2. that he doth it not as God onely, but as man, as the son of man, and that he as man hath power here in earth to forgive sins.   

The answer of al the faithful touching mans forgiving sins vers. 8  
And the multitudes seeing it, were afraid and glorified God, that gave such power to men. 1. the people think that man by gods authority may forgive sins. 2. they glorified God for it. 3. they thought it nothing derogatory to his honor, for man to forgive sin, himself being principal worker, and men onely his ministers and substitutes.   

The doctrine concerning this forgeeuinge of sins by Christ as he was man  
It is to be noted, that uniformly and expressly, all the evangelists set down, that power was given to the son of man to forgive sins. In terra, here in earth; for it is not be doubted but that he had always power in heaven, as he was the son of God, to remit sins. Whereby we may also note a double kind of operation, one appertaining to god, which is binding and loosinge in heaven: and another exercised by man, which is binding and losinge of sins in earth, the forgiuinge of sins here in earth was to be donne after a visible sort by words, external act, ceremony or sacrament, and not onely by gods invisible grace or by gods sole and immediate operation or working. So that our saviour observing this distinction, to difference the pardonning there in heaven, from pardonninge here in earth, termeth this, remitting of sins in earth, which man doth by external and visible action here in this world. whereupon when the Iewes charged our saviour with blasphemy for remitting sins, and to take and usurp gods office and prerogative therein, he answereth them, that this power which he now exerciseth, was given to him as the son of man, & when he might haue said, he did it as God yet he stood not vpon this, but told them he did it as man, because he is the son of man, quia filius hoins est; So that remitting and retaining sins, was a parcel of a more general commission contained in these words. Omne judicium dedit filio: joannis 5. he gave all iudgement to his son. whereby we may perceive that Christ when he remitts sins as God, the meanninge therof is not, that he according to this phrase of scripture is said to remit sins in earth but in heaven, as contrariwise he forgiving sins as man, forgiveth them here in earth by visible and external fact. wherefore as Christ proveth unto the Iewes that himself as man, and not as God onely, hath power to remit sins, by that in all their sights he was able to do miracles, and make the sick man suddenly to arise: so Christ Iesus our Lord having granted to his Apostles to do miracles, he may in like sort communicate authority from God( though they be not God) to remit sins as gods, ministers. And here it is, that as the Iewes charged Christ for forgiuinge sins with blasphemy, so do the protestants charge the priests of gods church for doing the same: whereas by Christs own words, it may be evidently shewed, that as to work miracles is onely proper to God, and yet may be communicated to man: so may the power to forgive sins, whereupon the multitude glorified God, that gave such power to men, Christ himself being head, and our chief pastor. No marvel then saieth S. jerome, ad Heliod. epist. 1. that priests having the keys of the kingdom heaven judge after a sort before the day of iudgement. And it is noe marueil, for Christ wrought the self same things in earth by service, suite, and commission, which before onely he did by might and majesty, and by his own absolute power; And therfore now become the son of man, ordaineth a new manner of reconciliation, offereth sacrifice as a priest for sin, useth ceremonies, external actions, visible figures & Sacraments, prayeth to God his Father, and all this according to his humane nature.  
Forasmuch then, as confession( as hitherto hath been manifested) both in the lawe of nature, as also in the law of Moyses, hath not covertly been expressed, and shadowed, but exacted at the hands of the seruants of god, yea and expressly commanded, in so much that some of the protestants as Kemnisius. p. 908. boldly affirmeth( yet to a wrong purpose) that in the old testament there are manifest examples of contrition, confession, and after reconciliation certain chastisements, which saith he, the papists call satisfaction as also of absolution, in that he granteth that Nathan absolved david contrite & confessing his sin, it must needs yeld more then a bare persuasion, yea even an overplus of strength unto the mai●e sinews of our cause. For if confession was in practise so many hundred years before Christ, even until his coming, and from time to time since the commandment therof( Leuit. 5 Numb. 5.) continued without impeachment, though perhaps many through shothe and negligence( which are the moths of devotion in every age) carelessly omitted it: Whereupon the wisman inculcateth. Be not ashamed to confess thy sins neither did ever God revoke it, this humiliation of confession being so necessary before his ministers, as thereby through the lowelynesse of their harts, their humble submissions, the full agnisinge and acknowledging of their faults, their prostration and offering up their sacrifice by the Leuiticall priests, there was a full atonement, and reconciliation made with God. And moreover since confession was a type & figure of that which should be commanded in the new lawe( for all things chanced to them in figure 1. Cor. 10.) it is most requisite, that even still there should be a continuance therof( exceptinge the legal ceremony) for fulfillinge of the figure in more perfect manner, sirhence Christ hath dignified his priests above the other, given them larger commission, and endowed them with the holy ghost, emparted unto them the keys of heaven, surrendered all power and authority unto their hands, to bind & loose, to forgive and retain sins, himself ratifyinge their absolution and remission before his father in the kingdom of heaven.  
now then, since that the Pharyses and Scribes of our time, ar noe less violent and turbulent, then the corruption of an evil affencted mind can afford, in bandinge their wits to find reason to teach that which to their wil●s seems pleasing and themselves resolve to maintain, as denying that power, which Christ gave his disciples to forgive sins, and hath been successiuelye taught and practised, I think it very expedient, & it can hardly do amiss unto these( where vehemency of will doth not feed too much their opinion of wirt) to examine, sift, & set down, all proofs and testimonies that can justly be alleged for this high commission of priesthood, of retayninge and remitting sins, that even from the very roote( which is Christ from whence this doctrine had his beginning) to descend to every particular branch as is the doctrine of the Apostles, the continuance therof to their successors, the belief of the holy doctors, the general practise of the catholic Church from time to time, the anathematizinge of all such as in any age with pertinacy durst gain say it. In so doing shall clearly, appear unto any man of iudgement, the ineffable goodness of Christ( against these Scribes) who hath given such power to men, that the world may see, that the cloak sitteth noe less fitt on the back of the protestants cause, then of the former condemned heretics; And besides, that it is not the sleeve of vulgar, trivial, new born and restless opinions, that the catholics do pin themselves unto, but the main force of reason, the honourable cry of all nations, the resolute definition of all councells, the irrefragable sentence of all doctors, the universal doctrine of all fathers, and the most approved sentence of all schoolmen, & learnedst writers.  
wherefore I beseech thee, gentill reader, as myndful of the tribunal seat of God, where the secrets of all harts shalbe disclosed, that thou wouldest not tie thy self to any ones small, undigested and shallow learning, but maturelye consider with S. Augustin, li. 1 cont. Cresc. c. 33. that if thou dost fear to be deceived through the crabbednesse of this question, then ask consell of the church. For albeit saith Origen. tract. 29. in Math. heretics may produce scripture, urge the text, and tell thee that his house is the house of truth. ●cce in domibus est v●rbum verita●is. yet we must not beleeue them, nor tread one foot awry from the first ecclesiastical traditions, neither frame our belief to the last of every staggeringe foot, but as our ancestors haue by succession in the church of God del●uered unto vs. I will here therefore, show and set down the way, do but thou follow the adu●ce of the holy prophet hieremy. Sta supper vias, & v●de & interrogade ●emitis antiquis, quae sit via bona, & ambula in ea Stand in the way and see and ask of the most ancient paths, which is the right trodd and the best and walk thou in it.  

DOCTRINE AND PRACTISE of confession in the new law.  

Christes promise first to Peter, then to the rest of the Apostles, of a judiciary power to forgive sins.  
ANd I will give to thee the keys of the kingdom of heaven, and whatsoever thou shalt bind vpon earth, it shalbe bound also in heaven, and whatsoever thou shalt loose in earth, it shalbe loosed also in the heauens. Math. 16. Amen I say to you, whatsoever you shall bind vpon earth, shalbe bound also in heaven, and whatsoever you shall loose vpon earth, shalbe loosed also in heaven. Math. 18.  
Here is the promise of the priests high authority, as well in particular to S. Peter as also to all the apostles to bind and to loose, to absolve and retain, which be excommunications, anathematismes, and other such censeurs, penalties or penances, enjoined either in the sacrament of confession, or else in the exterior courts of the church, for punishments of all crimes whatsoever. In that it is said( whatsoever) is excepted nothing that is punisheable or pardonable by Christ in earth, so that the validity of S. Peter, the Apostles in their successors, binding & loosinge whatsoever, shal be by Christs promise ratified in heaven. What moreover this authority was, S. Cyprian de lapsis. nu. 11. saith it was, to make satisfaction and to haue remission, when sinners confess their sins. Origen. li. 2 in Leuit. saith, to haue the opening of mans sins before them. S. Hierom. in 16. Math. thinketh it is, to hear the variety and difference of mens sins, then to loose or bind them. S. Chrisostom li. 3. de Sacerd. affirmeth it to be a power above angels or archangels, a binding or loosinge of the soul, a power reachinge and pearcinge the heauens, that whatsoever the priests do below, God ratifyeth above, that the same power was delivered to priests, which God gave to his son.   

The performance of the former promises and grant of Christ touching the power of binding and loofinge, forgiuinge and retayninge sins.  
As my Father hath sent me, I also do sand you. When he had said this, he breathed vpon them, and he saith to them, receive ye the holy ghost, whose sins you shall forgive, they are forgiven them, and whose you shall retain, they ar retained. joan. 20.1. Where note first that Christ here sheweth his commission ( as his Father sent him) and so giveth the Apostles power to forgive sins. 2. he giveth them the holy ghost purposely to forgive sins. 3. he puts it to their arbitrement( whose sins.) 4. a power equally to forgive sin as to retain, against novatus: see S. Ambros. lib. 1. de poenitentia cap. 2.5. that if once they forgive them, they ar forgiven, what they do in earth being ratified in heaven: where is plainly seen, the institution of the sacrament of penance.   

The doctrine of the holy fathers touching these ke●e● and judiciary authority.  
Forasmuch as in the first of John 42. Christ foretold and appointed that the man then name Simon, should afterward be called a Rock, that is Cephas or Petrus, not then vtteringe the cause, but now Math. 16. expressinge it, as S. cyril l. 2. c. 12. come. in unwelcome noteth, that vpon Peter, as vpon a firm rock his church should be builded. whereupon S. Hilary agreeing in the same truth, faleth into this exclamation. O happy foundation of the church in the imposinge of the new name, yet moreover S. lo Epist. 89 addeth, that our Lord would that the Sacrament or mystery of this gift, so to pertain to the office of all the Apostles, that from him as from a certain head, he might power out his gifts as it were through the whole body. wherefore S. cyprian Epist. 13. saieth, that to Peter first of all, vpon whom our Lord built his church, he gave this power, from whom he instituted the beginning of unity, that that should be loosed in heaven, which S. Peter had loosed in earth.  
Now that Christ here ordained a court, a consistory, a seat of iudgement in his church, appointinge the Apostles and their successors to be iudges, is most apparent by S. Augustin, 20. civitat. c. 9 who expounding the words of S. Iohns revelation. Et vidi seeds. I saw seats and some sitting in them, and iudgement was given, wee must not think, saieth he, thi● to be spoken of the last iudgement, but wee must understand the seats of the rulers, and the rulers themselves by whom now the church is governed: and as for the iudgement given, it seemeth not to be taken from any other then from that whereof it was said, what things ye bind in earth, they shalbe bound also in heaven. Here it is that S. chrysostom saith, lib. de dignit. Sacerd. lib. 3. in hom. 5. de verbis Esai. vidi Dominum, that Christ translated all iudgement which he received of his father unto the Apostles and priests, and that the sentence of Peter remitting sins, goeth before the sentence of heaven. As noe less auerrethe. S. hilary in Math. 16. saying; Blessed is the porter of heaven, whose earthely iudgement( that is which is given here in earth) is afore judged authority in heaven. Whereupon Gregor Naz in his sermon to the president offended & cytizens amazed with fear, boldly uttereth these words. O you rulers, the law of Christ hath assubiected you to my rule, sea, and authority, for we are with a power far more ample and perfecter, in so much that S. Gregory hom 26. in evang. writeth that the Apostles obtained a principality and prerogative of supernatural iudgement, that in stead of God, to some thy should forgive, to othersome retain sins. And as first he promis d to Peter and the rest, and so to their successors this high and eminent power, so now jo. 20. he saieth, Accipite take this power, whereupon he giveth them the holy ghost, and so instituteth the holy Sacrament of penance, ciril li. 12. c. 56. in unwelcome. saith further, this authority of forgiving sins being given to the priests, it followeth that the laity must likewise confess their sins. sins can not be duly remitted or retained unless they be known to him that hath authority to remit: and knowledge of sins( such as are privy) can not be had but by confession of the sinner, therfore it followeth that they received this authority, to here the confession of Christian people, that were desirous to be assoiled and reconciled: for he that instituteth the end, instituteth also the means, which should be necessary to the obteyninge of that end. wherefore S. Hierom. come. in Math. 16. who I think understood the words of Christ saith, that the priest, when as according to his office, he hath heard the diversity of sins, he presently knoweth who is to be bound, who is to be loosed. And to answer him that perhaps will ask, why Christ in express terms said not, Hugoli 2. de Sacr. tra. 14. cap. 1.( as he said whose sins ye forgive) go your ways & confess your sins, it may be because he thought that the sick would willingly come and seek help; therfore he said to the physician of the soul. Yoke power to cu●e, but he said not to the infirm. joan. 20.( though S. james explayne it) go and confess.   

The doctrine of the Apostles and disciples of Christ, touching priests forgiving, of sins.  
God who hath reconciled us to himself by Christ, he hath given us the ministry of reconcilia●ion, and hath put in us the word of reconciliation: to. Christ therfore we are Legates, God as it were exhorting by vs. S. paul 2. Cor 5. vers 19.  
Note pr●● shave the ministery of reconciliation, to reconcile, a● Christ reconciled to God, but he reconciled by absolving from sins, 2. the word of reconciliation is put into them, so that the power and ministery to reconcile, importeth also a power to know the cause. 3. they be as legates for Christ to reconcile his enemies: but legates that haue power to reconcile a kings enemies and make atonement, can not well discharged that duty, except they know by those persons what the fault was, how grievously they haue offended, and withall what satisfaction they are willing to do.  
For which cause I beseech you, that you confirm charity toward him, for therfore haue I written that I may know the experiment of you, whether in all things you be obedient. And whom you haue pardonned any thing I also: for myself also that which pardonned, if I pardonned any thing, for you in the person of christ. 2. Corin. 2. vers. 8.9.1. as the incestuous person 1. Cor. was there punished and bound, so here is he loosed and pardonned. 2. wee see here that their hath beine a chastisement of him, a mulct enjoined and sustained by the delinquent, a rebuk, ad 〈◇〉 ca●n●s, and therfore not onely ceasinge from sin and amendment is sufficient 3. the Apostle challengeth their obedience to his ecclesiastical authority, as their pastor and superior. 4. we see measured the time of his penance and discipline, as well according to the weight of the offence, as also to the weakness of the person punished 5 we see here penance enjoined, & therfore more then the satisfaction of Christ is requisite; for else why would not S. paul commit all to Christs satisfaction. 6. he doth it in the person of Christ his vicar, and bearing his person in this case.  
But let a man prove himself and so let him eat of that bread. But if we judge ourselves we should not be judged. 1. Cor. 11. vers. 28.31. 1. S. paul wisheth that we prove and examine ourselves wether we be in sin or not, before we come to receive. 2. to prove ourselves, that is to be cleansed by them, whom he hath made our iudges, & to be judged by them. 3. this iudgement here taketh away an other iudgement, whereby wee shall be judged, eternally. 4. it is not enough to sin noe more, or repent lightly, but also according as wee haue judged ourselves, to punish, do penance and satisfaction.   

The practise of the Christians in the Apostles time, according to the Apostles doctrine.  
Now after that joan 20. Christ had breathed on his Apostles and given them the holy ghost to forgive sinne●, a power as S. chrysostom noteth li. 3 de Sacer. far above the power of angels, or any worldly princes then did many that believed act. 19.18. come confessing and declaring their sins to S. paul, in so much as he had acknowledged, that he had the ministry of reconciliation, that he was Christes legate, and that he did forgive in the person of Christ 2. Cor 5. I say these that believed came confessing and declaring their acts and deeds. Confi●●mes actus suon, numera●re● actus suos, that is, by numbers telling their deeds, which could not be a confession general, as to say they were sinners, and had sinned but told how and every act to man, for they came to S, paul. Neither did they this by any compulsion, but voluntarily. And now most likely confession was in ure among the faithful, otherwise how could S. paul haue known that they followed curious matters, in so much as he bad them burn their books, except they had confessed their particular sins? And albeit noe mention is made among the other acts of the Apostles of their sacramental confession, and the using therof after Christs ascension, perhaps because it was omitted to be set down, as many things else were, as also the Apostles being confirmed in grace by the coming of the holy ghost vpon them, committed noe such grievous and mortal sins, which their successors might do, and so use the benefit of reconciliation by confessing. For sithence in the prime of gods church, Christs blood being yet hot, & the name of a Christian so deearly sold, every one burning with zeal and devotion, caused that sin was not so sleyghtly committed but after, that devotion became luke warm and freisinge could, many fell into diverse enormities, and so offended God, and needed consequently reconciliation, which wee see every day to be more needful then others.  
Now how this sacramental confession came to be in ure in other countries, we may see by diverse of S. Paules scholars, whom he instructed and sent to teach the same doctrine, which he had taught and informed them, as by S. Crescens bishop of Vienna, S. Trophinius bishop of Arles, S. device Areopagite & martyr at Paris, whose doctrine is most plain for confession as after also S. Crescens and Crescentius being S. Paules scholars, converted Moguntium to Christianity. In all which places thus converted & governed even from the first Apostles till these dayes, confession of sin to a priest hath been taught and practised, that even every church hath spoken his own mothers dialect, and not stepped an inch from their conuerters doctrine.  
And whereas S. paul willeth to prove ourselves before we come to the holy sacrament, and after saith if we judge ourselves, we shal not be judged, his meaning is,( as we may gather by the rites of S. Basiles, and S. Chrisostomes mass) to examine by confession themselves, for so did the priests, saith S. Basil in this time, to prove and confess before they went to the divine mysteries. Furthermore in judging ourselves, because man is partial in his own cause, therfore S. james telleth, that we should confess one to an other, and that not to every one, but to such as ar iudges, and haue authority to reconcile, & to whom it was said, whose sins ye forgive ar forgiven, who ar the priests, whom he willeth the sick to call in.   

The doctrine of S. John and S. james Apostles, conformable to S. Paules doctrines.  
If we confess our sins, he is faithful & just for to forgive us our sins, and to cleanse us from all iniquity. 1. joan. 1. vers. 9.1. here is confession of sins particular. Si confiteamur peccata, not, confiteamur peccatores 2. to man, and not onely to God, because what need wee confess all in particular to God, who knows all, & the very secrets of our hart, and therfore the publican said. Deus propitius esto mihi peccatori. 3. a reliance on gods promise after the confessing of them for the forgiuinge, his promise was Ion. 20. When he said to his Apostles and priests, whose sins ye forgive ar forgiven, therfore confessing to a priest, God is faithful and just according to his institution to forgive. 4. if this confession should be to God, and so by God onely we should haue forgiunes, thē Christ should haue said in vain to his Apostles, whose sins ye forgive ar forgiven, for being more easy to confess to God then to man, none would go to man, and seek pardon that way. 5. If the confession should be onely to God, if the priest should bind any and retain his sins, iudgeinge him not worthy to be loosed, he should dot it in vain. For he might be absolved by confessing to God alone, whether the priest would or not; so God should not be faithful & just having promised this authority to his priests. 6. to make one place of scripture to agree with another and not to be contrary, but to explicate one by the other, it is most probable that S. John ment of sacramental confession.  
Is any sick amongst you, let him bring in the priests of the church, and let them pray over him, annoyling him with oil in the name of our lord, and the prayer of faith shall save the sick, and our lord shall lift him up. And if he be in sins, they shal be they shalbe remitted him: confess therfore your sins one to another, and pray one for an other that you may be saved. 1. Here is confession required of such as ar sick and in sin. 2. to another besides God, for he bids confess one to another. 3. this confession is one to another, not in public to all, but to some one or other. 4. he bids us confess that we may be saved, as well as to pray one for another that we may be saved.   

The practise of the Christians and doctrine of fathers, touching confession in these times.  
Wee can haue noe greater, nor more probable declaration hereof, that confession was used even in the Apostles time, then of S. Ambrose li. 1. de poenit c. 10. who lived some 380. years after Christ, and who plainly affirmeth in his first book of penance, that in S. Paules time, it was the custom of the church of God for priests to forgive sins( which they could not do except the penitents confessed them) and that without all derogation to Christ. And hence it cometh that even then S. james willeth to confess, which exhortation to confession sheweth that now the faithful were acquainted with confession, and that it was accustomend, not onely to confess to God, but moreover to man, that is, to some other besides God, and that either privately or publicly, but nature teacheth us, that silence and secrecy is best for secret sins; then most likely he ment of auricular confession, and since he bids them confess to some other besid. God, it is most probable, that he would bid them rather go to the priest, and confess their sins to him, rather then to any other, having bidden them call in the priests before, as also Christ having given the Apostles authority to forgive sins: for else why should they confess except some absolution or forgiveness thereby might be had? if for comefort, yet more to priests, who haue the holy ghost given them the comeforter. For else man, as man( holds so much of flesh and so little of spirit) that knowing his neighbours faults, would rather when time serves, lay it in his dish, then to relieve him with spiritual comeforte.  
Besides as S james here bids them call in the priests, it is most likely, talkinge of confession, remission of sins, and to be saved, that as he would haue the priests to annoile the sick, so the priests should be those to whom we should confess to haue our sins forgiven, which priests joan. 20. can forgive sins. confess therfore one to an other, that is, man to man, that is, thou that dost want absolution, unto them that haue power to give absolution, therfore confess your sins. Why? because it was said before, if he be in sin, the sin shalbe remitted him: who shall remit them, if it not the priests that are called in? And why more the priests then any other? because to them it is said Ion. 2. Whose sins ye forgive are forgiven. This place Origen, Hom. 2. in Leuit. Chrisost. li 3. de Sacerd. S. August. Hom. 12. ex lib. 50. Hom. S. Bernard in his book of meditations c. 9. expound of that confession which is made unto a priest. And therfore say these doctors, when S. james saieth one to another, it is ment( as the sequel of the words of the scripture require, pray one for an other, confess one to an other) of priests who must pray for the sick, not the sick for the priests, confess ye sick to the priest, and not the priests to the sick, and therfore the priests ar called in to annoyle, to pray, and after confession to absolve: for if they be in sin, their sins shalbe remitted. Wherefore no doubt these doctors thought that confession was used even in the primitive church, and with such as were sick, & so they understood S. james. neither is it probable that S. james ment as our protestants do, that onely preaching of forgiuinge of sins by christ, is available enough, and that by onely faith, to salvation: for what needed he then bid them confess one to an other that they may be saved, when onely belief of forgiveness without confession, had been sufficient? S. Basil moouinge a question about confession asketh, whether it must be to all men, or to some in particular, or to the priests onely: he answereth, sith confession is ordained to show fruits worthy of penance, it is thought requisite, Confitenda esse peccata quibus dispensatio misteriorum Dei committitur, to confess to them, to whom the dispensation of the mysteries of God is committed.   

The doctrine of the fathers next unto the Apostles.  
If perhaps any anger, infidelity, or any of the aforesaid offences haue secretly crept into any mans hart, let him not be ashamed to confess this to him, that hath the care of his soul, that by him by the words of God, and wholesome counsel, he may be cured, whereby he may by the integrity of his faith and good works, escape the pains of eternal fire, and come to the reward of eternal life. S. Clement Epist. 1. ad fratrem Domini Anno Christi 68. First here are the sins that are to be confessed set down, namely inward and secret anger, infidelity &c. 2. to be confessed to such an one as hath care of our souls, therfore not to the laity but priests. 3. by confessing to him, and by the word of God, and good counsel he is cured. 4. by his sound faith and good works, obtain heaven and escape hell, that is by satisfaction.  
How much more ought wee to honor our spiritual fathers, who are legates to God for us, who haue forgiven us our sins, nobis peccata remiserum. Clem. l. 2. const. 33. and made us partakers of the holy Eucharist, who haue received power of God, of life and death in judging us offenders in condemninge and absolving. 1. here is the name of spiritual or ghostly fathers, and legates( as S. paul taught) for us and therfore to be honor●d. 2 a cause why they should be honoured, first because thy forgive sins, then restore us again to the holy Eucharist, last because they haue power of life and death from God, to judge and condemn and absolve, therfore more then power to preach forgiveness of sin by Christ. Thou truly( as thou sayest) I can not tell by what means against the order of all discipline diddest kick away with thy heels and repulse the delinquent falinge donne before the priest, when as the sinner bashfully( as he ought to do) confessed himself to haue come to seek remedy for his sins. Neither wert thou haue ashamed to rail and revile the good priest, calling him a wretched man, who hath justified the punitent sinner. Dionis. Areop. Epist. 8. ad Demophilium: anno Christi 78. where note 1. a disorder of an unruly companion committed against a poor penitent. 2. a declaration of the penitents behaviour at that time, to kneel down before the priest, to come to the priest bashefully &c. to seek remedy of the priest for his sins. 3. that as this penitent did, so he ought to do. 4. a reuilinge of the priest, for that he justified the sinner, whereby we see justification came by the priest and confession.   

The universal practise of the church agreeable to the fathers doctrine at this time.  
It is most apparent that now confession was in practise among the faithful Christians; and accustomend among the governors of the church to instruct the inferior sort to frequent it often. For as S. Clement noteth in his epistle to the brother of our Lord, that it was the manner and custom of S. Peter, to teach and exhort every one, to haue a special regard over every action he did in his life time. every hour, in every place not to be unmindful of God, but firmiterscire cogitationes malas cordi suo aduenientes, mox ad Christum allidere & Sacerdotibus Domini manifestare To know firmly all ill cogitations that comes into his hart, and presently to manifest them unto the priests. This then being the aduise and sound counsel of S. Peter, noe less followed and approved by S. Clement; what may we think then of those scholars that were by S. Peter endoctrined and sent to convert others, and to erect up the fabric of gods church, as S. Aduen●inus first bishop of Charters consecrated by S Peter in the year of Christ 36. S. Eucha ius first archbishop of trevers and by S. Peter taught and sent in that holy mission, S. Clement noe less being S. Peters scholar by whom S. Nicasius first archbishop of Roane, S. Exuperius bishop of Baione, Tanrinus bishop of Eureux, S. Eutropius bishop of Xantes were consecrated and sent to preach and teach. And being then that confession hath been in use, and practised, as is most manifest in these dioceses without any improvement from time to time; may it not seem consonant to all reason, that it proceeded by apostolical tradition even from the head of gods church, who best knew to interpret their maisters meaning, and so continually taught by their successors? now what the manner and custom was of penance, it can not be better known, then by the very direction of S. Clement, who testifieth what the doctrine of the church was for penance, lib. 2. const. apost. to wit. Quid carni molestum, and to be either voluntary donne, or enjoined by the spiritual judge of the conscience, for saith he unto the priests, Debetis asscribere tempus secundum rationem peccati, they must allot the time accordingely as the sin is. moreover S. Denis, who was S. Paules scholar, as his doctrine is most plain for auricular confession, so noe doubt in Paris by him it had his beginning, and by his successors the continuance, and by his scholars a further enlargement in many parts of france, as by his Sanctinus( whom he institu●ed) by whose industry and labour the Meldenses were converted to chr●stianity.  
Howe and after what sort Christians used to make their confessions in S. device time, especially among such as he had charged of; by his own declaration appeareth, describinge the properties of a good and lawful confession c. de pie defunctis. 1. to acknoweledg himself a sinner before his spiritual judge. 2. to be ashamed in his sight, and so 3. to desire absolution. And if it be true that Simeon Metaphastes a graecian relateth apud Surium 23. weak, that S. Peter himself preached, fownded churches, and ordained priests in England or Britany, and confirmed by Innocent the first, bishop of Rome. Or that Aristobolus his scholar was in England( as diverse affirm) and there made bishop: noe doubt that doctrine of S. Peter for confession, was taught in England.   

The doctrine of the fathers of the second age for confession and priests absolution  
Those whom Christ would haue conseciated unto him, and appointed in the order of the Apostles, these do eat the sins of the people, and do make intercession for sin, because by their prayers and oblations, they blot them out, and consume them. Alexan. causis & Granat. Sacerdotum an Christi 109. 1. priests are consecrated in order of the Apostles. 2. they eat the sins of the people by absolving them by word of mou the 3. they offer up oblations and prayers for sin 4. they blot out and consume sin.  
These women which were fallen into heresy and converted again unto the church of God, were confessed. ●onfessae sunt an. Christi 175. Fren●s. de Rodanensibus Faeminis l. 1. c. 9. l. 3. c. 4. 1. a conversion( after the sinners fall) to the church 2. confession of their fault and sin thereby to be reconciled.   

The practise of the church conformable to this doctrine.  
To know what the maner of the church was generally in this age, from Pope Alexander and Ireneus his time, till the time of Minutius Felix which was some 30. years after( for he l●ued in the year 230) can not be better known, then by the record of Minutius Felix, for thus he writeth in Octauius, that the gentiles vppbraided the christians that they worshipped the priests privities, ipso● adorare solitos v●rilia sacerdotum. Which adoration could be nothing else, but that humiliation, which every penitent used in confession, kneeling at the priests knees, holding up their hands in humble maner confessing their faults and desieringe absolution. In so much that by their low and secret speech and holding up their hands with this reverence at the priests feet, the gentiles took an occasion to mock all Christians for this worship before their privities. And from S Ireneus who was in the year of Christ 175 till the year of Christ 1160 almost a thousand yea●s, that one Waldo of lions, with his beggarly companions, broa●hed their heresies, and taught that auricular confession was not necessary; we red not but it was continually practised, as by himself, so by his successors, most of them hol●men and saincts, as S. justus, Alpinus, S. Martin, Antherus, Antiochus, Elpidius, Eucherius. Vexamius, Lupicius, Austricus, Stephanus, Sacerdos, whom the church of Rome would never haue had in such esteem, had not they believed touching confession, as the church of Rome always believed.   

The heresy of the Montanists contrary to the fathers éoctrine.  
About the year of Christ 181▪ began the heresy of the Montanists, who denied all power of reconciling sinners, abolishinge altogether the ecclesiastical rites of absolution, mainteininge, that none could be loosed and reconciled by the church, that had fallen after baptism into any gre●uouse sin; In so much that S. jerome Epist. ad Marcellam noteth thus much of them, that for every sin they shut up the church doors from reconciling, ad omme penè delictum, ecclesiae obserant fores, whereas we red daily. Malo poenitentiam peccatorum quam morcem. But here you are to note, 1. that the Montanists are different from our protestants & held many assertions, which they will never yeld unto: for these condemn utterly second marriages, thy say that man and wife may parte when they list, they rebaptize. 2. Montanus made himself a false prophet, and made Prisca and Maximilla forsake their husbands and follow him, and call the town where they were born jerusalem, and affirmed that women may take holy orders 3. Montanus and Maximilla being both possessed with an evil spirit, did hang themselves, as wicked Iudas did. 4. forasmuch as they say that such as are once fallen, can never obtain pardon and remission of their sins,( albeit thy repent never so heartily) is a doctrine contrary to our protestants, who at lest wise think they may haue pardon at gods hands.   

The practise of the church contrary to the Montanists heresy.  
This heresy of the Montanists was condemned by the church, as also it was confuted by Apollinaris, with sundry reason, in a book written to Albercius. It was also confuted by Apollonius an ecelesiasticall writer, who at large set down their hipocrises, deceits, and gross errors. besides there were many others that opposed themselves against these heretics in defence of the true catholic faith, as Melciades Pope, Rhodon Asianus as noteth Eusebius Caesariensis lib. 7. cap. 19. red Nicephorus in his 4. book of his ecclesiastical story c. 22. where ye may see the beginning, the progress, the absurdities, and withall the excommunication of such as were abettors and maintainers of this heresy.   

The doctrine of Tertullian and others of the same age.  
Hast thou offended? as yet thou mayst be reconciled, thou hast to whom thou mayst make satisfaction. Satisfaction is disposed by confession. Confession is the discipline of mans prostrating and humblinge himself to cast thyself at the feet of the priest. Tertul. lib. de penit. anno Christi 200.  
Surely the hiding of thy offence doth yeld thee great gain, for this shamefastenesse, as if thou shouldst keep from the knowledge of man therfore thou hidest it from God: what? is it better to keep it secret and be damned, then publicly to be absolved? It is miserable so to come to confession. 1. here is after offending, reconciling and making satisfaction, 2. how satisfaction is made by confession. 3. confession is at the priests feet. 4 a rebuk for such as for shamefastenesse hid their sins from man. 5. in keeping them secret, ensueth damnation. 6. a public absolution.  
Vrbane Pope, de communi vi●a & oblationibus fi●●elium. Why are the seats in the episcopal churches made so high, and so prepared? that their throne might teach a behold●nge or oversight and power to judge to bind and loose. whereupon saieth our saviour to these: Take ye the holy ghost, whose sins ye forgive, they are forgiven them. urban anno Christi 222. 1. here is a difference in cathedral churches in the seats of the clergy from the laity. 2. a difference in height and preparation. 3. a reason because they are beholders, overseers and haue judiciary power to bind and loose. 4. what this binding and losing is, that is by the holy ghost to forgive or retain sins.  
Pontian Pope in decretis anno Christi 230. touching the preiste● of our lord; know you that God is much pleased with them, whom he hath allotted to serve him, a●d would haue such familiarity wih them, that he would by them accept others sacrifices. and by them ●orgiue and pardon their sins, and by them reconcile sinners unto him, as also that by their mouth, they make the body of Christ, and give it to the people. 1. here is the great dignity and priu●ledge of preisthoode in using their s●ruice. 2. how God useth priests as means for the behalf of others, by them to pardon and forgive sins, by them to atone unto him sinners, and by thē to haue his body made, whereby is seen a great difference from the protestants ministry.   

The practise of the church in this age.  
As Tertullian( whom S. cyprian calleth master, saying to his Notary when he called for Tertullian. Da magistrum m●um) describinge confession what it is, howe and in that sort it ought to be donne, by prostration and humiliation of a mans self, framminge his conversation as suppliant for mercy, to put on sackcloth and ashes, to lament and be sorry, to fast and pray ( presbiteri adu●lui, aris adgeniculari) to kneel at the feet of the priest, and before the altar of God, and in so doing, contrectare Christum, to handle and touch Christ; So again out of Tertullian it appeareth( as noteth Pamelius l. de poenit. a not. 53.) that this was the accustomend maner and use in the church of Christ with all poenitents 1. to make a confession of all their sins to the priest, then to haue penance, after penance to haue imposition of hands, either by a bishop or by some other of the clergy, this once donne, then had they the holy eucharist given them. For confession of sins was so in use, that even in these, times all such as were to be admitted to the Sacr. of Bap. besides their ordinary praying, their much fasting, their long kneeling, and late watching, they moreover made confession of al their sins, according to the baptism of John. Tin●ebantur confitente, pec●●●●, saith Tertulian lib. de baptismo c. 20. Before pope Zepherin, novatus the heretic made his comfession at Rome, as recordeth Eusebius, li 5. hist. c. 4. and noe less would martion haue donne saith Tertullian, had not death prevented him lib. de praescriptionibus.  
About the year of Christ 237. Philipp the Emperor a Christian, having fallen into some particular sins and notoriously offended, touched with remorse of conscience and desirous with the rest, to participate of the holy mysteries at Easter, was brought by pope Fabian( as saith, Eusebius li. 6. hist. cap. 27.) to such meekness and humbleness of spirit, that being not suffered for his offence committed to enter the church door before he was confessed; he gave such remonstrance of hearty sorrow, that humbly prostrating himself, he went to confession, and stood in the same rank where other penitents were, and so had his absolution, and was admitted to the holy Sacraments. The which example, as also that which dionysius Alexander writeth to Fabius of Antioch, may be a sufficient testimony for confession and use therof in this age, forasmuch as he telleth, how that Serapion having fallen and lying on his death bed, desired then most earnestly to haue a priest, and therfore called a nephew of his and said unto him. Aliquem ex presbiteris ad uoca ad me, call to me some one priest or other; as then mindful of the tribunal seat of God, would make an atonement by the means of a priest by confession and absolution. Eusebius lib. 6. historiae c. 29.    

THE DOCTRINE OF ORIGEN and others of his time.  

Origines him 2. in levit; & 3. & hom. 2. in psal. 37. & 17. in Lucam. anno Christi 230.  
THere is yet a seventh although a hard and laborious remission of sins by penance, when the sinner washeth his coutch with tears, and his tears are unto him bread night and day: and when he is not ashamed to declare unto the priest of our Lord his sins, and so seek a medicine according to that which is said; I will pronounce against myself unto my Lord my injustice and thou hast forgiven the impiety of my hart: In which also is fulfilled that the apostle S. James saieth. Is any man sick among you? let him bring in the priests, and let them pray over him, and if he be in sins, they shalbe remitted, confess therfore your sins one to an other. Here note 1. a remission of sins by penance hard and laboriouse. 2. that the penance is to weep, to  shed tears day and night and not to be ashamed to declare his sins unto a priest. 3 that by the priest he hath a remedy or medicine for his sins. 4. in that he declareth his sins to the priest of our lord, he confesseth as it were unto our lord, and the forgiving of the priest, to be gods forgiving, for else why should he bid him declare it to the priest, and then unto his lord, if the priest had nothing to do with it. 5. he vnderstande●h S. james, when he biddeth confess one to another, that it is ment of confessing to a priest, and not to the laity.   

Antherus pope epist. decret. litterae Maximini Imperat anno Christi 239.  
God forbid that I should speak any thing amiss of them, who succedinge in the degree of the Apostles, do make with their holy mouths the body of Christ, and by whom also wee are made Christians, who having the keys of the kingdom of heaven do judge us before the day of iudgement. Here note. 1. priests are not to be evil spoken of. 2 their mouths are holy, because they make the body of Christ. 3. they haue the keys of the kingdom of heaven. 4. they judge men, before the last iudgement.   

The practise of the church conformable to this doctrine.  
Noe less doth Origen for his time, then the former fathers for theirs, and all after one and the self same manner, set down the uniform practise of confession in the church of God, for he in the third homely vpon Leuit. declareth plainly, what the penitents ordinarily used to confess and declare unto the priest, as sins that haue been committed in secret, sins by speech and words, yea such sins as are the most inward secrets of our thoughts. Cuncta necesse est publicari, cuncta preferri, preferri autem ab illo, qui & accusator peccati est & incentor. And being moreover great regard to be had for choice of a good ghostly and spiritual father, he thus adviseth( which aduise had been needless, had not the custom been to go to confession) Cir●umspicere debeas diligentius cvi debeas coufi●eri peccata tua, speaking to such as went to confession to be very careful and circumspectly, to whom they confess their sins; yea withall to fulfil his precepts and commands, so that if the ghostly father( having showed himself a wise and merciful physician) hath given thee any counsel, or said any thing to thee do it, and follow it. In so much that if he shall see and understand such and such to be thy griefs, that then they ought in public to be declared to the whole congregation, and so to be healed, the rest edified, and thou thyself cured. Surely saieth Origen there ought to be had great deliberation and mature aduise of such a physician. Hereby it is manifest that albeit the practise was in the church to confess, yea the most secretest sins of all, and that secretly, yet some sins were to be confessed publicly, which were either publicly committed, or for some other peculiar reason by the good and ghostly aduise of the priest, counseled so to bee declared. For as a little before in Tertullians time, thy were baptized confessing their sins, yet he rejoiceth much that they did not publicly confess their iniquities and filthy sins. Nobis gratulandum si non publicè confitemur, iniquitates aut turpitudines nostras. Tertul. l. de baptis. c. 20. And for the use of doing this public penance and secret, how when, and for what crimes, he after else where declareth; for saieth he, in greater crimes the custom is to do but once penance: for common sins which we daily incur, we must receive penance always, & redeem them without intermission. What he meaneth by penance for greater, and that to be donne but once, appeareth after by S. Augustin Epist. 54. that it is public penance, where he giveth the reason why it should not often be reiterated. And that in this time it was the custom to go to confession before the receiuinge of the holy Eucharist( whereby it is plain that they understood S. paul when he said. Probet seipsum homo, & sic de pane illo eda to be mēr of purging their souls by confession) is evident by this that vpon their rashness and negligence in this respect, he took an occasion to chide some to be careful and mind full in this behalf. Orig●n in psal. 38. homil. 2.   

The doctrine of S cyprian bishop and martyr epist. 16. l. 3. ad plebem. anno Christi 248.  
How much more with greater faith and fear do these discharged their conscience, who albeit they haue not fallen into any great offence, either to sacrifice or to subscribe to idolatry, yet perhaps because they might haue had such thoughts in mind, thy will confess the same plainly, simply and sorofully unto the priests of God. And therfore let every one confess his sin whilst the offender is yet living, & his confession may be admitted, and his satisfaction and forgiveness by the priests is acceptable with God. Here note. 1. by faith and fear, is the discharged of conscience against the Magdeburgians that say the doctors make no mention of faith. 2, confession not onely of outward, but inward and very sinful thoughts of mind against Luther. 3 a manner of confessing, vid: plainly, simply, sorrowfully. 4. to whom we must confess, to the priests of God. 5. when we must confess: in our life time, for so confession and satisfaction is available. 6. that priests do forgive sins, and that by them we obtain forgiveness, of almighty God. To know now the use and custom of this age, for the admission of penitents unto the holy rites, it shalbe a sufficient proof, to red but that which the whole church of Rome( then even by our aduersaries grant the true and mother church) hath written to S. cyprian( cyprian Epist. 31.) concerning the discipline and severity therof for confession & absolution, which they called. Neruos seu●ritatis, the sinews of severity; which they would haue fully practised in all severity, being noe neweborne custom, but long before observed of their ancients saying, that it was, Antiqua seueritas, antiqua fides, disciplina legitur antiqua, an ancient severity, an ancient belief, an ancient discipline●, and he that shall do thus satisfaction to God, shall not onely deserve pardon, but haue a room in heaven saith S. cyprian Epist. 55. And by S. cyprian himself( as in his epistel which he writ unto the people) it appeareth also, that confession was then practised, and so ought to be, secundum disciplinam Domini, and further that in absolving the delinquent, the bishop and clergy did lay hands vpon him, and moreover, that the penitents should confess their sins, and make satisfaction in this world by the priest unto God, obteininge remission & forgiveness by the priest. In so much that S. cyprian in his sermon de lapsi●, declareth, that the egernesse to confess in his time( after the storm of persecution a little ceased) was such, that the penitents confessed not onely their external acts and deeds, but even their very thoughts and cogitations unto the priests of God. Mow forasmuch as deacons in S. Ciprians time, did impose hands vpon delinquents heads, it was permitted for public penance, and by the authority of the bishop, and in his stead, and in time of necessity; which imposinge and absolution, was not from sin, for that belongeth onely to the priests. See S. cyprian who further noteth Epist. 55. & sermo. de lapsis, that they did do satisfaction to purge them, from sins, and that this was the faith in the Apostles time, and all faithful Christians did so.   

The heresy of the Nouatians contrary to the fathers doctrine.  
About this time, the Nouatians proceeding from one novatus, renewed the heresy of the Montanists some 50. years after. In so much that Socrates in his fourth book of his history, testifieth that novatus their captain should writ unto all churches( for he had gotten authority in being made a mock bishop by stealth and not by caconical order) that no sinner should be admitted unto the holy mysteries, that had sacrificed to idols, so that his doctrine was to exhort them onely to penance, and for the rest, to remit wholly the forgiveness of their sins to God onely, who could and had onely authority to forgive sins. Here note 1. if our aduersaries ground their negative doctrine of denying confession to a priest vpon novatus, then it proceedeth and hath its beginning from one that in his youth was possessed with an evil spirit, a conjuror, a man put into orders against all order and lawe, a bishop made by stealth and by intrusion 2. if his doctrine should be true, why would then Christ suffer his church to be in error in confessing, and priests absolving, either till the Montanists began, or till now some 255. years, when Christ said he would be with his Apostles till the worlds end, to teach govern and direct thē with his holy spirit in all truth, and now in the beginning should fall into heresy and utter blindness? 3. the practise of confession and priests absolution from all sin, was then the practise of the church, or else why did novatus now deny it, and forbid all penitents to seek absolution, and forgiveness in the church but of God onely, being contradicted for his doctrine of all? 4. if novatus doctrine be true, then is the other doctrine of confession false, why then did not novatus call a council, and condemn his predecessors and former bishops of heresy? but this we never read, but rather the contrary, that the Nouatians were censured for heretics for denying absolution, as shall presently appear. 5. the Montanists and Nouatians did not deny but that priests might preach and teach forgiveness of sins by Christ, but denied that power to absolve was given them Ion. 20. whose sins ye forgive are forgiven, therfore in contradictinge the church, it is plain that the meanninge of the words of Christ john 20. was understood of the whole church then for priests to forgive sins and absolve, and not to preach onely forgiveness of sin.   

The practise of the church for condemnation of the novatian heresy.  
Against this heresy of novatus, was held a council at Rome by Pope Cornelius of 50. bishops, as many priests, and many more deacons, where it was examined and condemned. And albeit the decrees of this council are not extant, yet Eusebius Coesariensis in his sixth book of his ecclesiastical history and 34. chapter, giveth sufficient testimony of it. moreover the council of Nice held this heresy of novatus so damnable, that it prohibited, that none of this sort should be received again into the lap of gods church and participation of the holy mysteries, except by public abjuration of that heresy, they promised to follow the prescript order, all precepts and commandements of the holy mother church: council. Nicen. ca 8. What learned men and holy doctors haue opposed themselves by writing against it, is most apparent. For both S. cyprian de lapsis. in his time S. Ambrose in his book of penance. S. chrysostom in a treatise entitled of repairinge one that is fallen, as also Lactantius l. 4. divi inst. c. 17. writ most learnedly against the Nouatians; in so much that Lactantius makes confession a note of the true church. After that novatus had begun his heresy, it was thought convenient to certain bishops, to appoint a penitentiary priest for every public and notorious delinquent to confess unto, and to do public penance, before they could be admitted to come to the holy Eucharist: for before the heresy of novatus began, not any were compelled to go to any certain priest, neither to confess publicly their sin, albeit some accustomend by counsel of the priest to confess some notorious crime publicly, for their more confusion and repentance, having transgressed publicly, yet they were not bound unto it, but it was sufficient privately to confess all their sins, and to do penance either privately or publicly, as the priest should think most convenient and for his good, this is manifest by Origen Hom. 2. in psal. 37.  
S. cyprian Epist. 13. l. 3. writing to Stephen Pope of Rome, declareth how that one Martianus the fift bishop of Arles in order after S. Trophinus S. Paules scholar, was become a Nouatiā, whereby it appeareth that he did degenerate from the doctrine of his forefathers, and that because he was an inuouator, and against the custom of the whole church his name was given up to the Pope and censured as an heretic.   

The dostrine of S. cyprian or some other ancient author of his time. Ser. de ablutione pedum.  
After baptism which can not be iterated we haue aliud lavacrum, an other regeneration.   

Concilium Ancyranum  
As many as haue fulfilled their penance of their years space, let them be received to the holy Eucarist without offering. an. Christi 316.   

Lactantius in the end of his fourth book of divine institutions cap. 17  
Because all heretics think themselves Christians, and that theirs is the catholic church, it is to be advertised, that that is the church, in which is confession and penance, which most profitably doth cure and heal the sins and wounds, unto which the imbecility of mans flesh is subject. again he saieth he; If we confess our sins wee satisfy God and obtain pardon. Here note. 1. first it is the catholic church, in which is the use of confession and penance. 2. that it is a confession to a priest, for all heretics will confess unto God, therfore confession to a priest, is a distinctive note of the catholics from heretics who use noe confession to a priest. 3. that confession doth heal and cure the sins, and hereby wee do satisfaction and obtain pardon.   

The practise of the church conformable to this doctrine.  
In this age there was practise in the church of God, both of a penitentiary priest, as also private and public penances enjoined by the priest unto sinners and notorious delinquents. A public penance was then enjoined, when the sin committed was public, and so satisfaction to be donne publicly for it, in, and before the face of the church. private penance was then ordained, when for the sin declared secretly to the priest by confession, he had penance enjoined to be donne secretelie.  
And albeit by reason of these public penances, a custom might( in the hear of Christians deuotions as in Campania after their did) grow, that there the bishops did allow, that the penitents for every secret sin confessed, should do public penance, and haue their sins recited publicly, per modum libelli, for their greater confusion and satisfaction, yet this maner was reprehended by S. lo as after shal be declared, and order set down, that secret sins should onely( according to the nature of secrecy) be confessed sec●etly, and secret pennance done for them: Whereby is evident, the two former sorts of penances.  
The accustomend maner to do solemn pepenance was this, which was enjoined for some great and heynouse sin. First in the beginning of Lent, the bishop and priest with the penitent, meets at the door of the cathedral church barefooted, his head shorne, with demisse look, and so saying the seven penitential psalms, the bishop lays his hand vpon the penitent, sprinkels him with holy water, lays ashes vpon his head, and puts on a hayrcloth, & so declares unto him, that as Adam was cast out of paradise, so he is cast out of the church, and thus the bishop bids the clergy to drive the penitents forth, recyting this verse: ●n sudere vultus tui. In this maner all lent thy continue till sheerthursday, and then are they brought by the clergy to the church, and continue till the octaves of Easter without either receiving the holy Eucharist or the Pax: and this done, they depart again & do as they did before, till the beginning of lent again, every year until such time, their penance be expired, & so to be reconciled to the church. so we red, that in the council of Ancyrane, there were some times three years penance enjoined. Now for these public penitents, there was appointed a distinct habit, a separate place, an appointed time, and sundry punishments. Their habit was of a duskish colour with heircloth, their head pouled and shorne( women excepted who went veiled) and this custom was in Tertullians time li. de poenit. anno 200. In the age of Pacian anno 393. as appeareth in his parenisy to penance. In the time of Optatus 370. In the time of S. Ambrose ad virg. lap. c. 8. 380. and when the council of Agatha was held in the year 439. where is both mention made of habit and shearinge of hair. The place to do this penance in was diverse, for S. Gregory Neocaesariensis in his canonical epistle mentioneth five. The first in the lower part of the church furthest from the alter without the church door, and had his name by their weeping lamenting and prayer. The second within the church, a place of hearing prayer, but not admitted to prayer. The third within both to hear and communicate & in prayer, yet not to come to mass, a place onely to pray and contemplate. The fourth to come near the alter and to the sacrifice, yet not to communicate at the alter where they stood. The fift a place of expectation to be reconciled when they had fulfilled their penance. The time for enioyninge solemn penance was on ash wedensday. In capice jeiunij, as noteth Gratian dist. 50. can. In capite jeiunij. The time of reconciling was on sheerthursday. in coena Domini, as noteth Innocentius Epist. ad Decentium c. 7. The diversity of punishments were. 1. abstinence from holy mysteries as S. cyprian observeth lib. 5. Epist. 8, & ser. de lapsis. 2. inability to be promoted to the clergy. Syrius Epist. 1. c 14. 3. not not to mary( except young men) lo Epist. 92 ca. 12. 4. never to be soldiers. lo ibidem. 5. not to be godfathers in baptism or confirmation. council. Pariensi. 6. if thy be sick to want extreme unction. Innocentius ad Decentium 7. every fasting day to come to church, and to bow their heads to the priest, who should lay his hands vpon them and pray for them. Concilium Carthaginense can. 80.8. to bury the dead by the same council of Cartha. ca. 91.6. not to go to any baths or banquetts, but to refufe if they be invited. Pacianus in parenesi.   

The doctrine of S. Antony ex Athanasio & Euagrio in eius vita. Anno Christi 330.  
It is a speedy way to virtue, if every one would mark that which thy do, or would declare all their thoughts of their minds to their brethren. Here note first a marking of our actions, and declaring of our very thoughts. 2. to declare them to our brethren. what these brethren bee S. james saieth, it is to confess to an other; What this other is, hath been declared before out of the holy doctors, that they are priests, whom S. james bids call in, and to whom christ( joan. 20.) hath given power to forgive sins.   

Concilium Leodicenum in Siria orientalis ecclesiae in can. 2.  
Those which fall into diverse sins, and makes a full remonstrance of their perfect conversion by their prayer, confession, and penance, the time of their penance is to be allotted according to the quality of their sins. Here note. 1. a perfect conversion can not be but by prayer, confession and penance, therfore it is not enough to repent onely, and change the mind from sin. 2. that this penance is a satisfactory penalty enjoined by the priests, for the time is allotted by them, according as their sins are. And how can they know their sins to allot penance, and the quality therof, but by confession?   

S. Athanasius bishop of Alexandria sermone in illa verba, profecti in pagum.  
Let us examine ourselves whether our bonds are loosed, that we may profit unto better: If that they be not loosed, offer thyself to the disciples of Iesus, they are here which can loose thee by that power which thy haue received of our saviour whatsoever you shall bind in earth, shalbe bound in heaven, and whatsoever ye shall loose in earth shalbe loosed in heaven, and if ye remit anies sins they are forgiven them. Here note. 1. we must examine our consciences whether we be bound or loosed. 2. if we be bound, we must offer ourselves to the disciples of christ to be loosed. 3. what these disciples are: he saieth they are here, meaning the priests of God, whom S. paul calleth Christs legates, and are indeed the disciples of Christ; for he can not mean of the Apostles or disciples which are in heaven, but such as are here, that is, now extant and then in S. Athanasius his time. 4. that these by Christes institution, haue power to bind and loose, to forgive sins.   

The practise of the church according to these fathers doctrine.  
In this age 366. the Emperors Gratian, Valentinian and and Theodosius decreed, that all people( whom the Empire of their clemency did govern) live in that religion which divine Peter delivered to the Romans as the religion by him taught, and enduringe to this day, namely to their times. Which religion left by S. Peter is evident and he himself taught concerning the ordringe of a mans conscience, to enter into it, to think vpon his deeds, and so to manifest them unto a priest. Thus S. Clement writeth of him, who best knew the custom of those times, and S. Peters intent. Epist. ad fratrem Domini. moreover that auricular confession was practised in Rome, appeareth by S. Clement, Alexander, Antherus, Vrbanus, Pontian, even until Damasus his time, when also was the practise of confession, which S. jerome saieth, was then a public use and custom in all the church; Now then if auricular confession had been against the prescript and word of God, it is most certain, that these Emperors would haue had a more careful respect, then to haue remitted themselves to the roman religion, Damasus being then chief head, and Peter Patriarch of Alexandria for the east church. Yea rather if this had been false doctrine, they should haue entertained the Montanists and Nouatians condemned by the sea of Rome, whom notwithstanding it is manifest that they held, as heretics and anathematized persons. In the second canon of the ancient council of Laodicia it is manifest, that the maner of those times was, to enjoin penitent sinners in confession to say prayers, and to give alms, for penance and satisfaction for their sins. By the Apollogy of S. Athanasius, as also S. S. Hilary it is evident, that certain bishops of Britany, were present at the council of Sardica, as also at Ariminum, S. Hilary praisinge and extollinge those bishops, which truly he would never haue donne, had not they concurred with the roman church, & jumped with him in his opinion for religion in all points, confession being one: whereupon wee may gather that confession then was used in brittany.   

The doctrine of S. hilary ca. 18. in Mat. S. Ephrem and S. Basil. Hil. an. Christi 370.  
For terror and fear of that by which all in present should be contained: he set before the immovable iudgement of the apostolical severity( that is) whosoever they should haue bound here in earth( that is) left tied in the knots of sin, and whom they should haue loosed( that is) by confession pardonned, these same( such being the condition of the apostolical sentence) should also be loosed or bound in heaven. Here note first, the apostolical iudgement is immovable, that is, whatsoever they judge, God doth ratify it. 2. it is a severity, which severity is in inflictinge punishments vpon penitents, and this he calleth apostolical. 3. thy bind sinners in sin, and loose sinners from sin, by their apostolical sentence, therfore they do more then preach forgiveness or binding and loosinge by Christ. 4. by confession pardon is obtained.   

Saint Ephrem in illud, attend tibi. anno Christi 380.  
To open and declare his sins to spiritual men, is a great sign of amendment of life: but to hid them, a token of an ill affencted mind: therfore it behoveth that such an one, who confesseth with all humility, be greatly comeforted. Here note first, an opeining and declaring of sins. 2. to spiritual men, not to lay men. 3. a difference betwixt him that openeth his sins, & him that hideth them, the opening a sign of amendment of life, the hiding a token of an ill affencted mind 4. wee must confess and declare our sins with all humility. 5. the behaviour of the spiritual man or ghostly father, towards the penitent( vid) to comefort him.   

S. Basil in questionibus breuioribus regula 229  
The self same reason altogether is in confession as is in the opening or disclosinge the defects of a mans body. For neither rashly do we disclose these to every one, but to such as are expert to cure them: so ought not the confession of our sinne● be made, but to such as can heal them. wherefore as he saieth, regula 228. Our sins necessary ought to be opened to those to whom the dispensation of the mysteries of God is committed 1. a comparison betwixt opening our sins by by confession, and telling our defects, that as rashly we do not disclose our infirmity, so rashly we should not confess. 2. our sins must be opened to such as can heal them. 3. they that can heal them are such, as haue the dispensation of the mysteries of God committed to them, ergo not to all, but to priests, who are the dispensators. 4. thy ought necessary to be opened.   

The practise of the church agreeable to this doctrine.  
It was accustomend among the monks of this age( as S. Basil noteth of the institution of monks) to make a public confession collecta finaxi, and that by noe means any offender should keep secret his sin committed, but declare it albeit every one heard it, vt per communem orationem sanetur morbus, that by the common prayer of all, his disease might be cured. More, in an answer to one that was m●ndfull to confess his sin, and demandinge whether he ought to confess them to all men, or but to some, or to the priests alone, he saieth that confession is instituted to this end, that when any is converted from his former sins, he must show fruits worthy of penance, and therfore necessary to confess his sins to such, as the dispensation of the mysteries of God are committed unto; whereby evidently appeareth, both a confession in general to a●l, and a confession more particular to the priest of God, and that necessary to be opened. moreover both by the rites of S. Chrisostomes and S. Basils mass is evident, how that priests ordinarily went to confession before they celebrated mass: for saieth S. Basil of that age; It is behoufull for the priest that goeth to celebrate the divine mystery, before all things to be confessed.   

The doctrine of the Audeans, contrary to the practise and doctrine of the church  
About this time sprung the heresy of the Audeans so name of one Audeus, as is manifest by Theodoret l. 4. of his heroical fables, who albeit thy allowed confession of sins yea and commanded it, and withall gave absolution, yet nevertheless they enjoined noe penance. whereupon the penitents seeing that confession was exacted at their hands, they in sport and merriment would conceal their great sins, and onely confess the lesser. concerning which heresy we may note first, that albeit this heresy held confession and absolution, yet in denying penance, and for not enioyninge it, it was condemned as contrary to the custom and practise of that time in the church of God; whereby is plain that the use then, was to confess, and priests to absolve and enjoin penance. 2. that these were not so far gone as our protestants, for they commanded absolution, onely made no matter of penance 3. the Massalians an other crew( though different in some things) jumped with the Audeans in this, that they would forgive sins without regard had to any penance, or to any use of church cannons.   

The doctrine of S. Ambrose lib. 2. de poenitentia cap. 7. contra Nouatianos and others of his time for confession and priests absolution. an. 380  
Why do ye impose hands, beleeue the works of benediction, if perhaps any sick man recover? why do ye presume that some by you are cleansed from the filth and sink of the devil? why do ye baptize, if that by man sins are not forgiven? In baptism there is a remission of all sins: and what difference is there, whether by penance or by baptism priests challenge this authority unto them, there is one ministry in them both. & li. 2. de poenit. ca. 2. Naaman Syrus( saieth he) believed not that his leprosy could be cured by water, but that which was impossible, God hath made possible who hath given us such grace. again, it seems impossible that by penance sins should be forgigiuen, but Christ hath granted this unto his apostles, which from the apostles is translated to the office of priesthood, therfore it is made possible, which before seemed impossible( Et lib 2. de poenit. ca. 9. he saieth) wilt thou be justified? confess thy sins, a shamefast confession of thy sin, looseth the knots of thine offences. Here 1. note, that penance remitteth sins, as well as baptism. 2. remitting sins in both, is donne by priests, as Christs ministers. 3. it is possible for man to forgive sins by Christs authority 4. this authority is translated from the apostles, to the priests. 5. by confession we are justified, for confession looseth sins.   

S. Diadochus Episcopus Photinensis cap 100 de perfectione.  
We must examine diligently and exactly our confession, lest perhaps our conscience may lye unto itself, whilst it suspecteth, that it hath made a good confession.   

Gregorius Nissenus epistola canonica ad episcopum Mitesenex, vide bibliothecam sanctorum patrum to 1. anno 380.  
It shalbe very well if that this day we bring not onely those, who by regeneration by grace of baptism are transformed: but also those who by penance and confession ascend to life everlasting. Boldly show thyself unto a priest, open those things that are hid. uncover the secrets of thy mind, as secret wounds unto the physician, and he shall haue regard both of thy honor, and of thy health. where note 1. by penance and confession, we may ascend to life eternal. 2. wee must show the very secrettes of our thoughts to a priest, not to the laity. 3. the preiste is the physician to cure. 4. confession is noe impeachment of credit, because the priest must haue care of the penitents honor, as well as of his souls health.   

The practise of the church conformable to this doctrine of the fath●rs.  
There hath not ever any heresy been raised in the church of God, but it had been impugned, utterly condemned, and put to silence: for the heresy of the Nouatians, albeit it was maintained by some few, yet still it was refuted from time to time of the best learned, and holiest men. Hereupon S. Ambrose bendinge the main sinews of his force against them, setteth down most plainly, what then was the custom of the church, for confession and priests absolution; Ambrose li. 2. de poenit. c. 9. And by him we may know, that there were many, which did willingly confess their sins privately to priests( which is that we catholics now call, Auricular confession) but altogether refused to do any public penance in the church. For saieth he, publicoe supplicationis reuocantur pudore; It is the shane of public confession which doth make them shun it. And for further proof Paulus( who was S. Ambrose his cleerk) thus much wittnesseth of those times in S. Ambrose his life, that he was accustomend to hear secret confession, and that as oft as any by remorse of conscience, fell to bewail their sins with tears, he noe less shed tears in great abundance, ●t ita flebat vt & illum flere compelleret, ita commiseratione efficiebatur.  
What maner S. Ambrose did use in absolving, as also other priests he relateth that they used to pray, preces premittit, and after to say as we now say, Misereatur tui, and after when he gave absolution, then his maner was to say, in nomine patris & filii & spiritus sancti, even the very self order, as now is used in the church of God, that the whole world may see, that there is one language, and one set order from time to time observed, contrary to the course of heresy, which commonly is most constant in inconstancy.  
moreover as Thomas Waldensis noteth, and it is recorded in the tripartite history li. 6. c. 1. that julian the Apostata, framminge fitt occasion to the utter overthrow of all religion, utterly abandoned confession, studebat abrenunciare confessioni: Which argueth the practise in like sort of the time, and malice which the wickeder sort of Christians haue always had against confession.  
By S. Gregory Nissene appeareth that it was usual about Easter every year to make their confessions, and so continually in practise even till this age, and which after by negligence was omitted, by positive lawe was commanded. Neither was the practise of the church in these daies for priests onely to preach forgiveness of sins, and that the ministry of priests consisted onely in this, to denounce pardon of sin by Christ, but that by them sins were pardonned: For the novatian heretics denied not, but priests might preach forgiveness by Christ, but gain said the whole church, that priests had authority to forgive sins. for this cause and for noe other, S. Ambrose writeth against them, to prove the manifest truth of priests absolution.  
And whereas the 4. council of Carthage c. 78. anno Domini 398. mentioneth in the act of penance( Imposition of hands) albeit this ceremony was practised in most ancient churches, and now is usual to lay hands on the penitents head, yet this ceremony appertaineth not to the substance of absolution: for it is said John. 20. whose sins ye forgive are forgiven, and not vpon whom ye shall impose your hands. Therfore Saint Thomas opuscul. 22. de Sacra. absolute. accounteth it not an essential point. And further when the 4. council of Carthage cap. 80. biddeth that every fasting day the penitents shall come to the church to the priests, and that he shall impose hands vpon them, and cap. 78. that after a dangerous sickness( though by confession their sins be forgiven) they must haue hands laid vpon them, this is onely understood, of a ceremony of absolving from excommunication or such penalties, which ordinarily was donne by imposition of hands.   

The doctrine of the fathers. Pacianus Episcopus Barcilonensis paraenesi ad poenicentiam. anno 393.  
I speak unto you brethren, who refuse penance after your sins committed, to you I speak that are so fearful after so great boldness, so shamefast after your sin, who are not ashamed to sin, yet ashamed to confess. behold saieth the apostle unto the priest, lay not hands slightly vpon any, nether do you comunicate with others sins. What wilt thou do, that dost deceive the priest, that dost deceive him ignorantly, or else dost confounded him, with hardness of proouinge, not knowing all to the full? where note. 1 he teacheth that penance must be donne after sin. 2. of the shamefastness of sinners to confess, which can not be but to man, from whence shane riseth by confessing. 3. it is the priest that doth lay hands vpon the penitent, which he must not do sleightlie. 4. that they deceive the priest. when they do not confess all to the full.   

Epiphanius li 4. heres. 38. li. 2. heres. 36.  
The church hath two penances one after another, that is baptism, and the other the Sacrament of penance. Dat enim reuersionem & poenitentiam post poenitentiam.   

Gregorius Nazianzenus oratione ad cives timore perculsos. anno. ●90.  
Yea you rulers and presidents the lawe of Christ doth assubiect you to my rule and throne, for we are with power yea more ample and perfect power. Here note 1. the priests haue power over rulers and presidents. 2. priests haue a tribunal and are iudges. 3. and that by the law of christ.   

Concilium Carthaginense 3. can 32 anno 397.  
let the times of penance be appointed by the arbitrement of the bishop unto every penitent, according as the difference of sins shall require.   

The practise of the church conformable  
A most evident proof both against the Nouatians, as also against the Lutherans, may be gathered out of the words of S. Gregory Nazianzen oratione in sancta Lounina( who no doubt as he taught, so to his power would see it practtised) to haue after confession both satisfaction and the priests absolution. For saieth he, it is a like mischief, to haue remission or absolution without chastisement, and to chastise the body without remission or pardon. For as by the first, they let loose the divine to all liberty, so by the other, thy run into a course more then is convenient, severe and rigorous. And this did the Nouatians as S. cyprian writeth of them, li. 4. c. 2. illos subtra●isse de satisfactione medicinam( that is) content to do satisfaction yet withall would a low noe absolution; As now justly we may say of our aduersaries, illos de medicina subtrahere satisfa● ionem, thy are content with Luther to haue an absolution, but it goeth against the hair to do any penanc● or satisfaction, contrary to the practise and doctrine of this holy Gregory, who would haue both: putting a great parte of satisfaction in penance and confession, where shane and the penalties thereby enjoined is a great parte of future punishments, that should be otherwise sustained. As also by Pacian appeareth by his persuasions and exhortations to penance, to contristate their minds, to put on sackcloth and ashes, to tewe and tawe their bodies with fasting and prayer; In so much that the more punishments thy endure for their sins by voluntary affliction, the more mercy & favour they obtain at gods hands; Which exhortations had been in vain, if it had not been accustomend among Christians to use the like discipline and rigor of satisfaction.  
The holy councils held in these daies, noe less give full remonstrance of these religious rites and customs of confession and satisfaction. For read but the ancient council of valentinne in france, under pope Damasus, and it may be plainly seen; for it was ordained, that such as had vowed themselves to God, and married after their vow, must do satisfaction to God( because they had offended God) by doing reasonable penance for that sin, before they could be admitted to the holy communion, which vows then( as they might be secret betwixt God and themselves, and therfore not known) must of necessity be revealed by confession, and to him, who hath authority to absolve, and by him in secret penance enjoined, for the full appeasing of god for this offence committed.  
Albeit the imposition of hands( as before was declared) appertaineth not to the essence of the Sacrament and forgiveness of sins; yet if wee red the constitutions of S. Clement 2. constit c. 41. we shall find, that the imposition or laying of the priests hands vpon the penitents head, was, loco lauacri, instead of baptism, for, saieth he, by the imposition of the priests hands, dabatur Spiritus sanctus credentibus, the holy ghost was given to believers. By the word, loco lauacri( which S. Clement termeth the imposition of hands in the absolution of the priest, the tradition of the ancient fathers hath come, that the Sacrament of penance is called, secundus baptismus, a second baptism, a second table, post naufragium, with some more pain and labour, then is in the first baptism.   

A surmise of protestants that auricular confession, about this time was taken away.  
In this age a little before S. chrysostom time, the protestants imagine, that as confession was but a political discipline by certain bishops instituted, and not ordained by Christ, or approved or practised by the Apostles: so, as a positive lawe again after some long continuance and practise therof was abrogated, and utterly abolished in the church of God. 2. thy conceive out of Sozomenus, that in Rome onely and in the west churches, this observation of confession was, and so noe universal practise, throughout the face of the whole church of god. 3. that the custom was among the priests to haue but one onely priest chosen to haue this faculty, whereby they think, that it was not the function of all priests, and that all priests had not authority to hear confessions, but he onely, who among the priests was selected and called to this office. 4. that this was the manner of Constantinople, till that hereby a matron of the city under pretence of confession, committed an escape with a deacon, whereupon grew great offence and scandal. Lastly, that vpon this occasion and scandal committed, Nectarius a holy man and bishop of that city, put down altogether confession. Which before had by his predecessors been instituted.  
To give then a full and true relation of these times( lest perhaps any might think that the protestants haue hit jump the needels eye in this devise) there shal be for the information of any well affencted mind, thus much extant here concerning the present state of gods church, for confession and absolution, established before Nectarius time, and after by him abrogated and put down.  
Most true it is, that 244. years after Christ as is seen in Socrat. l. 5. ca 19. when the heresy of novatus began, it was thought most expedient unto the ecclesiastical governors of those times, to annex unto the church canons thus much beside and above the order then practised; That all such as were notorious public and scandalous delinquents after baptism, should not so speedi●y be admitted again, except for their public crimes, they made public confession, and did public penance. And to this end there was appointed a ghostly father called, presbyter poenitentiarius, a penitentiary priest, who should haue care of the public penitents, such as had fallen in the time of persecution of Decius, and had scandalously made denial of their faith, and so before they were reconciled again, thy should go to this penitentiary priest, and confess their sins privately, and according to his direction, they should publicly manifest their sin and scandal before the face of the whole congregation, and so do public penance before they should be admitted to the receiuinge of the holy Eucharist. And this is most certain, for before the heresy of novatus began, none were compelled to go to any certain priest, neither to confess public sins publicly. Albeit some were accustomend by good aduise and counsel of their ghostly father( to whom they confessed all their sins) to confess publicly some one more greiuouse and notorious sin, as is apparent by Origen Hom. 2. in psal. 37. Yet were they not bound to this, but as their zeal and devotion should further them in it, for their greater sorrow and confusion, by the mature aduise of their ghostly father. But after novatus had once broached his heresy, it was thought expedient unto the bishops, to add some what moreover to the former canons, lest that the Nouatians might any way accuse the catholics, with touch of too much gentleness of reconciling and admitting the lapsed to the holy Eucharist; And being that this penitentiary, should be elected among the rest, such a one as should be, secretorum tenax & taciturnus, close and secret, this was not much expedient for their public sins: yet because in coming to this priest, they not onely declared their public crimes, but withall their most inward sins, therfore in this respect secrecy was required. Neither was this penitentiary priest sole and onely allotted to hear every ones confession, but for public delinquents. For so relateth Zosomenus who( after he had declared the institution of this penitentiary priest by the bishops in novatus time, and after at Constantinople by Nectarius abrogated, and the use therof diligently observed at Rome, and so continued as in other churches of the west, though put down at Constantinople) he saieth notwithstanding in his own time( which was about the year 430.) this constitution appertained onely to public penitents▪ for if it had been for all delinquents, how could one haue sufficed for so many thousands. Now that the bishops that adjoined this appendix to the canons, ment not in any wise, that secret sins should bee assubiected to public confession, because both Zozomenus and Nicephorus record, that that custom of confessing to the penitentiary priest( abrogated by Nectarius) was usual in Rome and other west churches. And as for S. lo he averreth( who was in Zozomenus time) that it was never accustomend in Rome to confess secret sins publicly. For he himself epist. 80 chideth the bishops of Campania, for an indiscreet zeal in suffering the penitents to confess all their sins publicly, which order he saieth, is improbable and against the aposteles rule; And moreover if in the time of the penitentiary priest, all secret sins should haue publicly been declared and confessed, to what end should taciturnity, secrecy and hiding of the penitents sin in the penitentiary priest priest been required? so that to reveal secret sins heard in confession, being against the lawe of nature( as all divines affirm) against the apostolical order( as S lo noteth) if the institution of those bishops had commanded this, then had it been donne very well of Nectarius to haue abolished it. But then it is more ma●ueile, how that Gregory Naziansen, S. Basil, Athanasius and all the greek doctors, which were before Nectarius, would or could haue tolerated this impiety which they in their times suffered? therfore most likely it is, that the custom was not to confess publicly, secret sins. Furthermore after the abrogatinge of this confession by Nectarius, we see no history relate, that it was put up again after he had put it down, but the manner of secret confession to a priest secretly, remained still, as it appeareth by S. Chrisostom, who was his successor, by Nicephorus Cartophilax, and the council of Trul●o again it is great reason to think, that Nectarius onely took away that which was an occasion of that tumult among the people, and that was public confession to the penitentiary priest, by which this scandal and tumult did arise; Is it not then plain what was taken away vid. the penitentiary priest & public confession, by which means the scandal grew, for a matron of account in the church, falinge with a deacon, by hir indiscreet zeal going too far in confessing publicly all hir secret sins, or perhaps by the indiscretion of the penetentiarius, brought an infamy to the clergy, tumult and stirs among the people, and so for fear of the like event, it was perhaps providently put down by Nectarius then bishop of that sea.  
But put case Nectarius had put down Auricular confession, what do our aduersaries advantage themselves thereby? first it was but the fact of one man in one city. 2. it was that which was practised from novatus time( who was 244 yeares after Christ) till Nectarius time. 3. it was nevertheless practised in Rome, and other the west churches, and so from time to time continued. 4. it was that which God had commanded: for if we will beleeue Sozomenus( who writ this story at large, and whom our aduersaries best credit) he affirmeth that God himself commanded, that penitents should be pardonned, and that confession was necessary: now if Nectarius should put down that; he was most iniuriouse to gods ordinance, and so did offend in doing of it. 5. it was that which our own aduersaries would haue put up; that is, a certain confession before receiuinge, for both Melancthon( confess. augustan. art. de confess.) would haue confession, a searching of sins and absolution, antequam porrigitur corpus Domini, And calvin would haue, oves se sistere pastori. l. 3. institu. c. 4. 8. 13. the sheep to come before the pastor before receiuinge; yet Nectarius by them would haue noe such thing, but every one might come to participate of the holy mysteries as he would, so that by them he was worse then any protestant. 6. It was that which is against the doctrine of the fathers and practise of the church, as followeth.   

Concilium Carthaginense. 4. can. 74. of 214. bishops. anno 398.  
whensoever any desireth penance, let the priest enjoin penance without acception of person, absque acceptione personae penitentis leges iniungat.   

joannes Chrisostomus Hom. 30. in Genesim anno 400.  
Because now we are come unto this great week ( to wit the holy week) by gods mercy and favour, now most chiefly the course of our fast is to be enlarged, and our prayers lengthened, and a diligent and pure confession of our sins to be made,( that this confession is to be made unto a priest appeareth lib. 2. de sacerdotio) wherefore great skill is to be used, that Christians of their own accord be persuaded, that they ought to submit themselves to the cure of priests( again) I can record many which ar brought into extreme evils, for no other thing but because a condign punishment equal to their sins donne, should be exacted at their hands, nether is it fitt rashly to the model and quantity of the sin to exhibit a mulct and punishment; but the mind of sinners is to be preached into by sundry conjectures, lest it come to pass whilst thou stop on hole, thou makest a greater rapture( again) It was lawful only to the priests of the Iewes, to examine them that were cured of the leprosy, but the priests of the new law, haue a grant, not to examine their filth ( animoe sordes) but to cleanse and purge it. Here note first, a difference of weekes, one holier, one greater then an other, hebdomaita magna. 2. that in this week, especially, more prayer, more fasting, and confession is to be used. 3. that this confession is to be made unto a priest, and the people thereunto exhorted to do it. 4. a condign punishment is to be donne for their sins. 5. by the arbitrement of the priest, according to the quality of the sins, punishment is to be exacted. 6. that the priest doth cleanse and purge the soul from sin.   

The practise of the church conformable.  
Forasmuch as now at Constantinople public confession, which was ( quasi in theatro peccata pandere) to manifest his sins publicly before the whole congregation, was abolished; S. john chrysostom( who was Nectarius his successor in that sea) so far forth as it might not seem prejudicial to his predecessors act and decree, approved his counsel, and thereupon in diverse places of his writings, taketh occasion to speak against public confession to withdraw the peoples mindes from it, such scandal and offence in that church hau nge thereby pro●eeded. And as by his own words appeareth, auricular confession was still practised, and thereunto he exhorteth his flock, declaring as it were, how every confessor or ghostly father ought to deal with his penitents, and that sins are to be purged, confessione & deform●tate cul●us. In so much that as in the time of Gregory Nicen anno 380. so in Chrisostomes time the people used to make their confessions before Easter, in hebdomada magna, which proveth that it was not a confession to God onely( for that ought to be donne at all times, without appointinge of time or place) but unto man and that in secret, and not in public maner. Now what charged S. chrysostom had, it is apparent out of Theodorete, not onely of Constantinople, but of the churches in Thracia, in Asia, in Pontus, and out of Sozomenus it is noted, that he deposed 13. bishops for Simony, and therfore most likely seing that he taught the doctrine of auricular confession, he would be most vigilant for the practise therof, in the behoof of his flock throughout all his dioceses.  
And as Socrates( writing the history of this time) plainly declareth, there was two sorts of confession, the one public, the other secret, the first unto the allotted penitentiary priest, & by this came the scandal or tumult recorded in the city of Constantinople, and so was put down; the other unto what priest they best affencted, and this was still continued here, as in all other places. Not two years before chrysostom died, the first council of toledo ordained can. 6 that noe religious woman, puella Dei, or handmaid of God, should haue any familiarity with hir ghostly father, whom that ancient council calleth hir confessor; or to resort to any banquett, except in company of hir elders, aut honestorum, or honest men or widows, where honestly any confessor may bee himself in conversation with testimony of many witnesses.   

The doctrine of S. Innocent epist. 1. ad Decentium Episcopum Fugubinium anno 402.  
But as concerning the esteeminge of the weight of sin, it is the parte of the priest to judge, to attend and listen unto the confess; ion of the penitent, and moreover to his weeping and tears correcting him, and then to command him to be dismissed. when he shall see a correspondency of satisfaction. Here note. 1. there must be an estimate of the gravity of the sins. 2. that it belongeth to the priest, who is his judge. 3. that it must be donne by confession of the penitent. 4. to see that there be a correspondency of satisfaction. 5. he must listen to his confession: Which is plain auricular confession.   

S. Maximus in 2. re a●ontade anno 420.  
every sin is committed for some pleasure, the which is forgiven either by some hard punishing of the body, or by some voluntary sorrow by penance, or by some calamity laid vpon him: for if we would judge ourselves, we should not be judged of our Lord Here note 1. that as the sins are committed with pleasure, so must they be forgiven with a satisfactory pain. 2. that we must judge ourselves, that is by him who is made our judge here in earth, to wit, the priest, to whom it is said; Take ye the holy ghost &c.   

S. jerome come. ad cap. 10. ecclesiast, & in 2. cap. Hieremiae Epist. ad Pamachium & Oceanum Anno 422.  
If the serpent the divell shall privily haue bitten any, and so infected him with the poison of sin, he that is thus wounded, if he shall conceal it, and not do penance, neither careth to confess this wound to his brother and master, his master who hath a tongue to heal, can not any way be available unto him; for if the sick man be ashamed to confess his grief to his physician, the medicine can not cure that he knows not, again in cap. 16. Mathei. The bishop or priest doth bind or loose, not those which ar guiltless, but by his office when he shal hear the variety of sins, he knows who is to be loosed, who to be bound 1. the sinner must confess his sin committed, and not conceal it. 2, to whom he ought to confess it, vid. to his brother and master. 3. not to every brother, but to such a brother, who is also a master, and hath a tongue to heal, that is such an one, who hath power to forgive sins. 4. this brother is a physician to cure him, and he a sick man, so long as he is in sin. 5. a bishop or priest, who hath power to bind or loose, hath this office. 6. they by that office must hear the variety of his sins: then is it not enough to make a general confession, and if the priest must hear the variety, then they must confess particularly.   

Concilium Affricanum can. 10. anno 422. That the times of penance are to be enjoined by the judgment of the bishop unto penitents as the diversity of their sins required. Cassianus collat. ●0. cap. 7. anno 424.  
While we do penance and are bitten with remembrance of our vicious acts, it is necessary that the shower of tears, which riseth by confession of our fault, extinguish the fire of our conscience.   

The practise of the church agreeable to this doctrine in this age.  
Theodorete who lived about this time an. 430 thus much recordeth lib. 4. of his heretical fables, how that confession was usual long before his age, and that the priests did hear confessions, and absolve the penitents, as an ordinary and public practise in the church of God; for reciting the heresies of those times before him, he declareth how that the Audeans( a sect then sprung up) bosteth that they did in like maner remit and forgive sins, as well as the church, yet after a most foolish and absurd manner; For saieth Theodorete, their manner was, after they had partend the holy books from the adulterate and corrupted books( bipartito) placing them here and there by verses( for they esteemed them to be most holy divine and mystical) then they commanded every one to pass through them, and confess such sins as they had committed, giving pardon and remission to such as confessed; pardonninge them by their own authority, yet prescribing noe time of penance after confession, contrary to the order of the church, saieth Theodorete, & vt iu●ent leges ecclesiae. whereby it is evident that before, in, and after Theodorets time, the order of the church was( not as these heretics used to make a mockery of confession) truly and sincerely to confess, and of the priest after confession, to receive absolution, having withall a prescript time of penance enjoined, as the variety of their sins required to do full satisfaction for the enormity therof. And being that S. Innocent was so plain for confession, saying that the priest should listen to the penitent( now used in our auricular confession) it is not to be doubted, but that S. Victricius the 8. archbishop of evan( being of so great acquaintance with S. Innocent, as his own letters do testify) should in like sort see this order practised in his diocese, and specially endoctrine those people( the Morgues and others which he converted) in the holy discipline and humiliation of spirit, for so Paulinus bishop of Nola writeth and testifieth of him ( Vide catalogum archiepiscopum Rhetomagē sium apud Monciacenum.) In this age they were wont to come to the bishops to confession, for both S. jerome vpon the 16. of S. matthew affirmeth, and Saint Augustine noe less approveth it Hom 49 for saieth he, veniant ad anxisti●es, let them come to their prelates, pastors and bishops, who haue the power to dispose of the keys of heaven to such as come. In so much that S. Augustin thought it expedient Hom. 50. if after confession the sins had been great and scandalous, that then the pastor should enjoin a public penance, to be done in the open face of the church.  
coelestine that blessed pope( who lived in the year of Christ 423. and in the time of S. Augustine) made a most severe decree against concubinary bishops and priests, that if either had sinned with that woman, whose confession they had heard( that is with their ghostly child,) that then the bishop should do penance 15 yeares, the priest 12. and if it were a public fact, thy should both be deposed, which is a most manifest proof of confession( and that auriculer) used in those times.   

S. Augustinus lib. 50. Hom. ctom. 41. & lib. 1. de visitatione infirmorum cap. 4. an. 430.  
Man ought not onely after penance to keep himself from these vices, but also before penance, while he is well. because if he stand to the last hour, he can not tell whether he shall do penance and confess his sins to God and the priest. There be some( saieth he again) that think it sufficient for their salvation, if they confess onely to God. again therfore thou shalt desire the priest to come unto thee and make him partaker of thy conscience, because he is in gods room, made judge of thy scars, reveal then to him thy ways, and he shall give thee the Antidote of reconciliation, open to him the very secret corners of thy heart, be not ashamed to tell before one, that which thou wert not ashamed to do before many. It is the nature of man to sin, a christian part to leave off sin, but it is devilish to persever in sin. 1. man with penance must confess, and therfore bare repenting is not enough. 2. he must confess to God and the priest, nor is it sufficient to confess only to God. 3. confession is for our salvation. 4. the priest is in gods rome as judge, and therfore to him we must reveal our most secret sins. 5. the priest doth reconcile again the sinner to god, and so heals him.   

Sozomenus ex Nicephorus lib. 12. cap. 28. anno 4●0.  
Forasmuch as not to sin at all, is more peculiar to Angels then to men, and sith wee by transgression once haue entred an inheritance of sin; God hath commanded that pardon should be granted to those, that using lawful and convenient penance, do afterwards abandon and confess their sins. And seeminge hard to the bishops, which were immediately after christ, it is thought good, in media plebe velut in theatro noxam conficeri. wherefore they did choose one among the priests, that should be both wise and secret, to whom these penitents should declare that which they had committed. 1. god commands that penitents should be pardonned, therfore by priests and men, whom he commands, and not himself. 2. we must use lawful penance and confess our sin. 3, it was a custom immediately after Christ by bishops. 4. the priest that did hear their confession, must be wise and secret.   

S. Cirullus lib 12. cap 56. in ●oannem an. 4●2.  
It is not absurd that they forgive sins, which haue the holy ghost, for when they remit or retain, the holy ghost remitteth or retaineth in them; and that they do two ways, first in baptism, then in penance.   

S. Euthimius abbess vt ex Cirillo monacho. anno 450.  
If any man hath been entangled with any sin, let him come to the holy communion, when by penance he is cleansed from his sin. 1. noe receiving but after penance. 2. penance cleanseth from sins.   

The practise of the church agreeable to this doctrine of the fathers▪  
S. Augustine confutinge the heresy of the Nouatians, which had his beginning before his time, noteth it as a custom usual then in the church, to go and make confession to a priest, for thus he exhorteth those of his charged to do penance, & to do noe otherwaise then continually hath been donne in the church, that is unto the priests Hom. 49. 50. homel. And for men to carry themselves away thus conceited, that they do secret penance before God, and that God knoweth that he is sorry and repenteth in his heart, is little available; For so it should haue been said in vain unto the priests, whose sins ye shall forgive are forgiven. Yet he goeth thus much further; for he setteth down a certain manner of confession, speaking to the penitent that goeth to confession li. 2. de visit. infirm. c. 5. Presuppose that thou art before the angels of God, for the priest is his angel, and so speak unto him with that reverence as becometh God and his angels, reveal unto him the secrets of thy conscience, ●ei angelo manifesta, thou must remember the time, place, person, in which and with whom thou hast sinned, how often, nameinge no person. Which custom is far different from the manner of a late ordered absolution in the somme of conference pag. 12. where it is appointed to be donne with pronouncinge in general, and with a general kind of confession, as Caluin approved, and not in so particular sort as S. Augustine willed. And for further proof hereof, if we well review this age, we shall see that deaf men, and such as were besides themselves, were reconciled and absolved. This might well be allowed of in deaf men, for these could confess their sins, & so consequently be absolved from them, so also distracted persons, when as before in their, lucida interualla, they had made remonstrance of their repentance and sorrow for their sins. All which argueth an other manner of confession then the protestants allow of: for it were very ridiculouse, to declare unto deaf men, that their sins were forgiven, which they could neither hear nor understand, when as by catholic confession they might well conceive an enjoined penance and absolution. Thus much S. Augustine noteth lib. 1. de adulterin. coniugijs cap. ult. as also S. lo ad Theodorum, the 4. council of Carthage c. 76. concilium Auransinanum c. 12. and so in several churches hath been practised. How S. cyprian accordeth with S. Augustine for the custom of confession among Christians appeareth, both out of his book de lapsis num. 7. and of his ecclesiastical dogmata c. 53. for they both jumped in this, that the faithful according to S. Paules order, did examine their lives diligently, wether thy were in mortal sin or noe, and confessed every offence before thy did presume to receive the holy Eucharist: for so the apostels doctrine, the universal custom of the church, and example of fathers binds them to do.   

The doctrine of S. lo epist. 8. ad Episcopos Campaniae.  
That presumption against the apostolical rule which I haue known of some by unlawful usurpation to haue been committed, I utterly abolish, neither do I approve this confession per libellum, sithence it is sufficient that the guilt of the consciences be declared unto the priest by secret confession. That confession is sufficient which is first offered to God then to the priest. again epist. 91. ad Theodorum. The pardon of God can not be obtained without the supplications of priests, because the mediator of God and man Christ Iesus, hath given this power to the rulers of his church, that to such as ar confessed, they should give penance, and that when they were cleansed by satisfaction, they should be admitted to the participation of the Sacraments by the door of reconciliation: again. let us not examine their acts that haue thus died, sith our Lord( whose secret iudgement we are not able to comprehend) hath reserved that to his iudgement, which the priestly function could not perform, for it is necessary that the guilt of our sins before the latter day, be loosed by the priests intercession. Note 1. here is an abolishing of a public confession, unlawfully usurped by indiscreet zeal. 2. an insinuation of two sorts of confession used, public, and secret. 3. that it is sufficient to confess secretly to the priest. 4. that it is not enough to confess onely to god. 5. that it is the priest that obtaineth our pardon, who hath this power. 6. after confession they give penance and so admit to the Sacraments. 7. it is necessary to be loosed by the priest, and so not a thing voluntary as calvin saith.   

Prosper notarius Leonis and vita contemplatina anno 470  
Those men whose sins are secret, or not confessed of themselves, if they will not confessed them, they shall haue God their just revenger, whom they haue now a recorder of their wickedness; And what are they the better to escape mans censure, when if they continue in wickedness, by gods iudgement, they shall go into everlasting punishment?   

Victor uticensis de persecutione vandalica l. 2 anno 436.  
O ye priests to whom will you leave us, when you go to your crown? who shall baptize our infants with the fountain of the everlasting water? who shall enjoin us penance, and loose such as are bound with chains of sin by the indulgence of reconciliation? because it is said unto you priests, whatsoever you unbind vpon earth, shalbe loosed in heaven.   

Gennadius siue Augustinus lib. de dogmata ecclesiae cap. 53.  
whosoever is oppressed with mortal sins committed after baptism, I do exhort him to satisfy for them with public penance, and so to be reconciled by the iudgement of the priest.   

The practise of the church agreeable to this doctrine.  
Albeit in this time in some parte of Campagnia, it was accustomend among the people and approved by the bishops, to recite and confess all their sins as it were per libellum, yet S. lo out of that pastoral care he had as head of the church improveth this order and custom, and chideth the bishops, who would permit such publication of sins most secret, aduertisinge them, that it is sufficient to discharged the conscience by secret confession unto a priest, and not besides by public opening them, to confess them in the open face of the whole congregation. whereupon it is manifest, that at Rome and in all the west churches besides, secret confession was used, and onely vpon an indiscreet zeal, this abuse was risen in one corner of Campagnia, to publish their secret sins by public confession. This abuse S. lo abolished and giveth a reason why, for saieth he, this may be a mean, that none may be alured to penance, who otherwise would be wayward to disclose the burden of their conscience in such open manner. Si populi auribus non publicetur conscientia. moreover it appeareth, how that S. lo agreeth with S. chrysostom and Nectarius touching public confession, who would not permit it, but thought it sufficient. Si confessio primum Deo offeratur, tunc ●acerdoti, first to make his confession to God, then secondly to a priest privately.  
S. Cyril being bishop of the sea of Alexandria, which was consecrated by S. mark the evangelist and scholar of S. Peter( who plainly as before approved auricular confession) can not be thought for confession, to haue any way swerved from the sea of Rome, albeit in some other points, difficulties might arise and so make some divorce & division. For S. ciril( whose doctrine is plain for auricular confession) and coelestine( most severe in penance for concubinary priests which had committed any act with their ghostly children that came to confession to them) give sufficient proof for it in the whole church, and noe doubt, if any difficulty or controversy had been herein, S. Ciril who was also at the council of Ephesus, for the condemnation of Nestorius by consent of pope coelestine, would haue in that public assembly decided it, who for his doctrine and authority was so reverenced, as the legates in their ambassage to the sea apostolic approve, saying we receive those 12. chapters which ciril sometime arch bishop of Alexandria writ a man of venerable memory. Baron de legatione eccle. Alexand. ad sedem apostolicam. And by like reason we may think, that the same doctrine was brought into England, Irland, and Scotland: for that good pope coelestine, ordained Palladius and made him bishop and sent him into these countries, namely Scotland, a graecian born, and so converted them by his sweet conversation and holy doctrine to the fold of Christ. After whom in like manner the same coelestine sent S. Patrick, into Ireland, and consecrated him archbishop, who after forty years, being famous for his holinesse and miracles, converted that contrrye to Christianity: John Capgra. catalogo Sanctor. Polidor. lib 1. histor. and noe doubt as he studied divinity at Rome, he learned also the doctrine of confession there practised, which also he taught his conuertits. And as pope lo allowed of auricular confession, so Baccliariam S. Patricks scholar, and a brittishe bishop, noe doubt practised it in Britany, and in all probability allowed it as an apostolical rule, as lo did, he being in so good credit with lo, would not any way degenerate from that doctrine he taught and would haue practised. Lastly the complaint of Victor concerning the persecution of the vandals and killing priests, as also Euthimius, who heard confessions giving to every one a convenient remedy for his sin, as a good pastor of souls; give also sufficient testimony of these times, as full opposite unto the protestant profession. But ●o proceed to the doctrine of the ensuing fathers.   

Socrates in historia de Nectario. anno 444.  
A noble woman came unto this penitentiary priest, and confesseth particularly those sins which she had committed since baptism; The priest enjoins the woman to continual fast and prayer, that together with this confession of hir sins, she may show works worthy of penance. Where note. 1. going to confession to a priest, and confessing of sins. 2. Enioyninge of penance, of fastfing, & prayer for the sins committed.   

Nilus monachus ad Cariclem: whose writings the sixth general council doth allow and reverence. anno 445.  
It is for couragiouse stout souls to make their confession as Caricles would haue, that is with fasting, prayer, lying on the ground, haircloth and ashes, with large alms, and that cheerfuly donne; yet if vpon necessity, or other occasion, one can not make such a confession, god will accept that confession which is made by mouth. Note. 1. Here is confession and doing of penance. 2. The manner of penance, fasting, prayer, heirecloth. 3. A mitigation in penance, if necessity require 4. This doctrine is contrary to the penance of protestants.   

Victor Cartennensis lib. de poenitentia c. 20. anno 450.  
Finally hear our Lord in the gospel with what darts he doth strike a sinner, that thou maiest know, how much he doth regard the Sacrament of penance.   

Eusebius epistola ad Mariam anno 530.  
God hath given his spirit to free us from the bonds of sin, and therfore it is said, if ye shall forgive anies sins, they ar forgiven, not of every one, but of some, that is of such as are penitent and confess. 1. God giveth a spirit to dissolve and loose sin. 2. It is to his priests, to whom it is said, whose sins ye forgive they ar forgiven. 3. This spirit doth not loose every sinner, but such as ar penitent and confess.   

Anastasius Sinaita Episcopus Antiochenus oratione de sacra sinaxi. anno 570.  
confess thy sins unto christ by the priests. Christo Domino per sacerdotes confifitere peccata tua.   

Isichius Hierosolimitanus in Leuiticum. an. 590.  
To know the inward passions, and to judge them, there ought to be great care, and diligence in the priest; thou therfore do not hid thy sin from the true priest, although it be doubtful, and covered from others, but do thou shiew it, and open it.   

The practise of the church in this age agreeable.  
As the opinions of men ar diverse, so they will not stick now and then every man to countenance best his own conceit, as it appeareth here in this age by Nilus a monk and one Caricles, at some little variance about the severity of confession and penance, all which rose about one Faustinus, who had made his confession: and though perhaps the maner thereof pleased the one, yet it utterly displeased the other; Nilus the monk more mildred, considerate and gentle, Caricles more austere sharp and rigorous, for saieth he; It is not enough in penance to confess onely the sins & that by word of mouth, but there must also moreover be adjoined unto this confession, satisfactory works, as fasting, prayer, austerity of diet, haircloth and ashes, to subdue the rebellious motions of the flesh. But Nilus in another humour somewhat reprehends this austere manner of proceeding with penitents, telling Caricles of his error, and withall differenceth two sorts of men, and consequently two sorts of penances, a stronger & a weaker. now for the one, & such as haue courage enough he doth not much mislike this seuerytie of discipline, but for the more weak & tenderer sort, which ar not able to perform such great penance, is sufficient to confess their sins by word of mouth, for God doth accept all according to the abylitie of mans power. Sythe God by Moyses in the old lawe appoynted not onely oxen, goats, and rams for sacrifice which the rich might well perform, but moreover so condescended, that he came to the acceptance of the turtle and the pigion, yea of meal to make a sacrifice, so respective he was to the poor and weaker sort. So that whether we regard more the opinion of Caricles, or of Nilus, we see by both, that then the custom was to confess their sins, and according to the abylitie of their body to haue an enjoined penance.  
As before we presumed that by coelestine( who sent Palladius and Patricius) confession and the discipline of penance was brought in to these northern islands: so again now by Gregory the great, who sent Saint Augustine into England, may bee supposed, that our Englishemen receiving the rites and ceremonies of the roman church, that confession which was generally used in al christendom, should not here be omitted and neglected but truly and thoroughly taught, whereof there is noe doubt to be made. For after Saint Augustine came into England, and was consecrated by Etherius bishop of Arles, Confession of sins unto a priest was ever after practised. For the Saxons never made any knight of the field, but thy went to some religious house or other, where with a whole nyghts watching and praying after confession of their sins to a priest, and receiuinge of the holy Sacrament, they were doubbed knights. And forasmuch as now the heresy of the jacobites was a broatchinge, of confession onely to be made to God and to noe man, if either Augustine or Etherius had been thus protestantlyke affencted, Saint Gregory being so severe for confession, would neither haue had Etherius consecrated Saint Augustine, nor Saint Augustine to haue been the Apostle of our country. In the council of antioch under Iulius the first, thus much is apparent for confession can 2. That such as had made a division from the church of God, for some proper or peculiar doctrine of their own, were to be abandoned and avoided, until by confession they shewed and gave testimony of fruits worthy of penance.   

The doctrine of S. Gregory Hom. 26. explicans haec verba, quorum remiseritis peccata anno 590.  
We must see what the fault is, or what penance hath followed the fault, that those whom almighty God visiteth by grace of compunction, those the sentence of the pastor may absolve; for then there is a true absolution( vid. of the priest) when he followeth the arbitrement of the eternal judge. again. Why didst thou hid thy guilt with in thy conscience? come out now by confessing it, let the dead man come out now by confessing it, let the dead man come out, that is, let the sinner confess his sin, and when he comes forth, the disciples will loose him, that the pastors of the church may remove that punishment from him which he hath deserved, who is not ashamed to confess, that which he hath donne. Note 1. The priest here or pastor, doth absolve from sin. 2. He must follow in absolution the arbitrement of God. 3. We must confess our sins, for the pastor to loose them. 4. The priest removeth away the punishment for sin.   

joannes Climachus gradus 4. li. qui dicitur Clima●hus. anno 590  
Before all things let us confess our faults onely to our good judge, and if he shall commande, be ready to confess unto all: without confession unto man, there can be noe pardon. Note. 1. We must confess our sins to our judge, which is a priest. 2. To be ready to obey his commandment. 3. Man pardoneth, when he hath heard the confession.   

The practise of the church conformable.  
Confession being now throughout all christendom used,( albeit in secret some gain said it, as the jacobites as shal be declared hereafter) as many inconuenences might rise by indiscretion of priests to make the burden of confession, more irksome, and the yoke of Christ more heavy, so to prevent all mischief that might happen, it seemed most convenient to the chief pastor of gods church Pope Gregory, to make a public decree, hereby to admonish all pastors and penitentiary priests( as every priests mouth hath not the bar of secrecy, were not the peculiar grace of God more assisting in this holy Sacrament) to be most mindful and careful of reuealinge any sin confessed, which if perchance( as god forbid) any should offend this way, that forthwith he should be deposed, and so for penance live all daies of his life in perpetual shane and continual pilgrimage.  
For further proof of practise of priests absolution in this age, John Climachus an Abbot of monte sinai, a most ancient and learned father, relateth how that a certain thief after that he was become a monk, and there( as the custom was) confessing all his sins, a holy man did see( as the thief was prostrate at his ghostly fathers feet) a man of a most strange sight, as fast as he confessed, blottinge out all his sins. The which story for the certainty therof( the author being so holy and godly a man, that would hardly set forth such leesinges to the veiwe of the whole world, if they were not true) may well be credited; yet how certain soever it be, it is manifest enough, that the maner then was, to go to the priest to confession, and to confess their sins and be absolved. joannes Clymachus lib. qui dicitur Clymach. gradu 4.   

The heresy of the jacobites contrary to the doctrine of the fathers.  
About the year of Christ 584. the Iacobits so name of one Iacobus in the reign of Mauricius the Emperor, and Pope Pelagius the second, renewed the former heresy of the denial of confession, and so boldly affirmed, that it was not necessary to confess our sins to a priest, but onely to God, who alone did, and could forgive sins, without any secondary mean.   

The practise of the church opposite to this heresy.  
Forasmuch as this Iacobus having entertained the heresy of Cetiches, Dioscorus, Gnapheus and the rest( that were deposed in the fourth general council of Calcedon by 630. bishops) had noe doubt the like censure, being so full opposite against the main stream of these times; For both the Pope, the Emperor, and the whole general council maintained, the true doctrine generally received in the church, It followeth that he was then holden of the whole church as an heretic, and one striuinge against the stream and current of the truth.  
How absurd their opinions were, may plainly be seen. For they confounded the two natures in Christ, they believed not the trinity, thy affirmed that the divinity of Christ suffered, in such sort, that being divided amongst themselves, there arose 12. sundry sects, some of the Eutichians, others Acephali, others Monophisitae, some Theopaschitae, some Armenians, Seuerites, Tritheites, Agnoites, every one framing to himself a new devised opinion: for further intelligence hereof, red but Nicephorus in his 18. book and 45. chapter of his ecclesiastical history, where this matter is handled at large Against our protestants 1. Wee may note, that this heresy was long condemned before, and so quiter extinguished in the church till these upstarts renewed it again, mainteyninge many more absurd heresies, which noe protestant will auerr, therfore this was noe general practise of the Church. 2. The church had still the vpper hand in convincing and putting such to silence, for we never read, that ever the contrary opinion approved by the doctors, was ever condemned or censured for heresy. 3. We may see the folly of them that would groslly understand these words of Math. 3.( he shall baptize you in the holy Ghost and fire) & thereupon they baptized with fire, that is did cauterise their children with a hote iron in the foreheads or in their cheeks; and yet could not understand as plain words to be ment of priests forgiuinge of sins joan 20. Where Christ said to his apostles. Whose sins ye forgive ar forgiven 4. Thy were contrary to the Armenians, for they denied not all, but that some sins were so irremissible, that they could not be forgiven by a priest.   

The doctrine of the fathers for confession, and priests absolution. Caesarius Episcopus Arelatensis hom. 6. 7. 8. 9. 10. de Poenitentia.  
I haue admonished you dear brethren, & again & again I admonish you, that whosoever doth know himself to haue been tossed from the shore of continency with the tempest of lust, in the sea of riot and licentiousness, and so suffered shippwrake of his chastity, let him take hold speedily of the confession of his sins, as a board of a broken ship: that thereby he may escape from the bottom and depth of all riot and luxury, and come to the port of penance, where laying the anchore of hope in a most safe place, he may recover his lost health. Here note. 1. After sin he exhorteth to confession. 2. Confession is as Saint Hierom saith, a second table after shippwrak. 3. By confession and penance, he may recover his health and penalty, for sin.   

Concilium Cabilonense 1. can. 8. anno 658.  
It is to be advertised, that the whole assembly of priests agreed, that unto the penitents after confession is made, a penance be enjoined.   

Sexta finodus generalis can. 102. anno 682.  
It behoveth them that haue received power of God to loose and bind, to consider well the quality of sin, as also the party that hath sinned, and so hereby give a convenient medicine for the disease. Note. 1. The priests haue power from God to loose and bind. 2. He must consider the sin and the sinner, before he enjoin penance to cure them.   

Anastasius patriarcha Antiochiae sub Iustiniano auo; vide Turrianum. anno 706.  
They say we must not confess unto man, like unto ourselves. let them hear our Lord saying, whatsoever you shall bind vpon earth, shalbe bound in heaven, as also let them hear our Lord; brother S. james. confess your sins one to an other. God doth work our salvation, not onely by angels, but by his prophets, and in these latter daies by his apostles and disciples and their successors. And therfore albeit he be a man that shall hear thy confession, yet it is God that by him converteth, instructeth, and forgiveth thee, for the Sainctes of God are his coadjutors and dispensators to salvation. Homo homini est adiutor ad poenitentiam. Note. 1. An opposition of Christes words, to those that say we must not confess to man. 2. The apostles successors, do work our salvation 3. Though man hear the confession, yet God by him absolveth. 4. This doctrine is flat against our protestants doctrine.   

The practise of the church conformable to the fathers doctrine.  
The third council of toledo, or as some think the fourth an. 596. or 631. greatly complained of mutation and change of penances, at that time people being grown to such a slackness in devotion, and all spiritual exercises, in so much as it desired to haue in ure the former customs allowed by the church canons. For saieth this holy council, forasmuch as we find in many churches of spain, that those that do penance for their sins, they do it ( faedissime) as the council termeth it, so filthylie and not as they ought to do it, for as oft as they fall into sin, and haue a lust to commit any sinful act, forthwith they presume lightly to be absolved and reconciled by the priests; therfore for restraint of such damnable presumption, the holy council commandeth, that penance be enionyned by priests according to the prescript of former ancient times & rigour of the cannons: this being then, the custom of these times, seeking still a reformation. But as mans nature is ready eftsons to fall into relapse, and not so willing to undergo the burdensome toil of penance, liberty still seeking to lurk in every sinners bosom, the holy fathers of the council of lateran, espyinge it many yeares after, & condescendinge more to human frailty, then did the fathers in spain at toledo, ordained an other order, that priests should omit the enioyninge of penance according as the strictness of the canons required, and enjoin their satisfactory penalties, as they most conveniently thought agreeable to the delinquents nature, condition and abylitie. so that we may see as before the council of Toledo, so after until the council of lateran, more then 600. yeares, a continual practise of penance confession and absolution. As for Pope Boniface who dyed anno 614. our own protestants( as friar Bale the apostata) confesseth centuria 1. how good a man he was, that of his own Fathers house he built a monastery, giving them lands and grownds, as also impartinge unto them sundry faculties to baptize, to preach and to absolve from sins; whereby this graceless friar▪ might make shane shine in his own face, to see antiquity of confession & priests absolution, which he as all renegats lightly regarded. No less recordeth Leontius bishop of Cyprus, writing the life of joannes Eleemosinarius, and relatinge the practise then of the church for confession, as also of former ages; He declareth how that a woman( altogether entangled in sin) came unto this holy bishop, then bishop of Alexandria, to haue a full absolution, and remission of hir sins, thus addressinge hir speech unto him; I know( o holy bishop and priest of God) that if thou wilt, thou mayest pardon me, for it is unto you( o priests) that our lord hath said. Whose sins ye forgive in earth, they shalbe forgiven in heaven. How perfectly this woman knew the authority of priests, acknowledging the self same power that Christ gave them, far different from our protestants belief, and yet it was then in those dayes a public belief, and not doubted of any, noe not of the vulgar sort, such as this woman was one. But to return to the doctrine of the fathers for confession and absolution.   

Olimpiodorus Diaconus in verba job. Si abscondit quasi homo peccatum suum  
job voluntarily committed nothing, his life was so perfect, but because it is so that a man falls into sin, therfore by penance and confession he did express his sin, nothing fearing to confess them to men. He took none to witness, when he did his good deeds, yet he made all acquainted with his sins and wicked acts. Note 1. by penance his sins to men.   

Beda venerabilis come. ad cap. 5. ep. Sancti jacobi, exponens. confess one to another. anno 730.  
In this sentence this ought to be the difference, that we confess our daily and lighter sins one to an other, and to our coaequales, and so beleeue by their prayers to be saved. But the filth of our greater leprosy, we must open unto the priest according to the lawe, and so haue regard to be cleansed according to his iudgement, as how and how long he shall think expedient. Where note. 1. A difference of sins and different confessions. 2. Our mortal sins wee must confess to a priest. 3. It is according to the lawe. 4. The priest cleanseth vs. 5. He enjoins penance, as he shall think fitt.   

The practise of the church conformable to this doctrine.  
S. Bede for better confirmation of the practise of this age, writeth how that a knight, who through sloth and negligence careless to go to confession, albeit he was often thereunto admonished by his king after a Christian manner to make his confession before he died, but he little regarding the good admonishement and counsel of his king, was by a horrible strange vision carried away, and thus noe man knoweth how he ended his life. whereby it is evident that in England it was then in use approved by the prince, to be a Christian and most pious manner to go to confession, and haue absolution of a priest. See S Bede l. 5. histor. c. 14.   

The Heresy of the Albanenses contrary to the doctrine of the fathers.  
about the year 796. in the reign of Constantine the sixth Emperor, and pope lo the third, sprounge up these heretics, wonderful corrupters of gods word, a company or crew most wicked and impiouse as reporteth Antoninus. 4. parte sum. Tit. 11. c. 7. among other heresies, this also they published, that sin did not proceed of free-will, for man hath noe free-will, and therfore noe man after he hath sinned, can go to confession, nether ought he to go to comfession. For Confutation of which heresy, it shall suffice onely to relate their absu●dities. 1. If first wee observe, that our aduersaries cannot ground here any antiquity for their denial of confession, not agreeing with them, even in reiectinge confession. For these say, a man can not go to confession, our aduersaries say they may and can after their fashion. 2. In like maner they might deny all confession to God, that neither we can nor ought confess to him. 3. They were most wicked, and depravers of gods word, therfore most likely they would abolish confession, as noteth Prateolus verbo Albanenses.  
Now as touching their heresies, they maintained obstinately. 1. They made two gods, a good, and an evil, the good God to be the author of all goodness, the other of all noughtinesse: the good God, to be the maker of the new testament, the bad God of the old: and so they utterly rejected it. 2. They held a transmigration of souls to go from one body to an other. 3. That Christ was not God, neither that he took flesh of the blessed virgin mary. 4. That there was noe other infernal pain, but in this world. 5. That hell & purgatory were nothing. 6. That the world should always continue in this state. 7. That all usury is lawful. 8. That matrimony is stark eight. 9 That man can give the holy ghost of himself, and yet that a man after he hath sinned neither can, nor ought to confess his sin committed. In which their last assertion, may easily be found a contradiction: For if man haue power to give the holy ghost, why may not man in like sort forgive sins, having the holy ghost, who can forgive sins? but to proceed to the doctrine of the fathers.   

Theophilactus in cap. 20. Sancti joannis, anno 842.  
christ gave to his apostles a certain power and spiritual guyst, whereby they might remit sins, for he shewed what power of the priest it was that he breathed on them saying, whose sins ye forgive ar forgiven.   

Theodorus Studites in vita Sancti Platonis, anno 732.  
Plato was wont from his youth to confess to the pastor of his soul his offences diligently; yea all his sins, yea even to the inmost thoughts.   

Concilium Turonicum 3. cap. 22. anno 813.  
With great circumspection it is to be handled by the priests and bishops, how they enjoin the times of penance to such as confess their sins unto them.   

Concilium Cabilonense 2. can. 32. anno 819.  
But we haue seen this ought to be amended, that certain confessing their sins to a priest, do not confess fully, wherefore sithence man consisteth of body and soul, & so by motion of mind, as also by frayletie of the flesh sinneth, we must exactly inquire of the sins, that of both we may make confession, confessing that we haue offended by body, & transgressed by thought. Note 1. There must be a confession to the priest, and that a full confession. 2. A reason why we ought confess all external and inward sins.   

Anastasius Nicenus Episcopus quaest. in script. q. 6.  
Those that foolishely or, rather ungodly say, that confession made unto man is not available, because they ar subject to fraylties and vices, and that it is God that can take away sin. let them know that they say this onely as a pretext of their own folly. 2. They understand not the words of our saviour, whose sins ye remit ar remitted, for though it is man that heareth confession, yet it is God that pardoneth by him. 1. Note that it is an ungodly speech to say, that confession made unto a man, is not available. 2. It is God that by man pardoneth sin.   

The practise of the church conformable.  
In this age both Charles the great, as also Lewes the first, were most vigilant and careful to haue the church discipline truly and sincerely observed. In so much that Lewes( for his sanctity and holinesse of life called, pus, as affirmeth Amonius an ancient histriographer) was so watchefull and careful of his life and conversation, for the better amendment of his life, and edification of his neighbour; when he was sick, in all the time of his sickness he used to confess himself with due and diligent examine of his conscience, which godly Emperor was long before the council of Latterane. whereby it is evident, that confession was used before, and not then as a novelty brought in by those good fathers; And moreover it appeareth, that auricular confession to a priest, was not abrogated by Nectarius, sith it was accustomend in the Empire, and practised as an express command of christ.  
Furthermore in a council holden at Aquisgraine anno 816. whereat Charles the Emperor was present, it was most piously decreed, that every captain in war might haue a priest with him to hear confessions, and to be judge of their sins, and consequently to enjoin them penance. Which decree hath been since continually kept, and is at this day very religiously observed by the catholic king of spain, who alloweth for every band of soldiers, one priest to hear confessions. In so much, that in a council at Cabilon, about the same time of Charles the great, there is a plain confirmation of auricular confession, and, that confession was used in those dayes both to God and man, that is to his ghostly father a priest. And because diverse Christians, partly for ignorance or negligence or small regard they had of their souls, went not ordinarylie to confession, with a full examine and diligent scrutiny of their consciences unto the priest, declaring all their sins committed outwardly and inwardly, this holy council ordained a canon for due reformation therof: Where wee may note not onely in this council, but in the council of Turinge in like sort, that the custom of enioyninge fasts and abstinence to penitents, was duly observed after a prescript order after confession. And because diverse priests behaved themselves oftentimes indiscreetlie in this their judiciary power and authority committed to judge, absolve, and enjoin penances; therfore by the assembly of bishops it was determined, what penitential book for this end was most chiefly to be followed by the priest. And such was the strictness that in the council of Cabilon 35. canon both abstinence from flesh & wine was enjoined to delinquents after confession. All which convince our delicate sectaries, who think these penances smallie available, and allow not that secret sinful thoughts are to be opened to a priest.   

Nicephorus Cartophilax epist. ad Theodosium ex to. 1. bibliothecae sanctorum patrum anno 820.  
In times past all men repaired to the bishops, and to them opened their secrets, and so to haue reconciliation; I know not now why this is so little observed. Albeit I may suppose that bishops oppressed with business, and wearied with the troublesome resort of company, haue passed over this business unto the monks, to such as are approved, and may be profitable unto others. Where note. 1. That it is an ancient custom to open their secrets to the bishops by confession. 2. By them they were reconciled. 3. By business in bishops and resort, this was neclected. 4. Hereupon this authority was put over unto monks.   

Rabanus Maurus Episcopus Moguntinus li. 7. in eccl. c. 7. anno 855.  
He that transsgresseth the measure in the concupiscence of the flesh, and is burdened with his sins, it is necessary that by confession therof he vomit out his filth, and so by fasting and chastisement of his body, return to his former health. Where note. 1. every sinner must of necessity confess his sins. 2. Confession compared to a vomit, to cast out the filth of the soul by the mouth, by means of confession. 3. By satisfactory penance, come to his former state.   

Concilium Moguntinum sub Rabano archiepiscopo. anno 834.  
A most true and sincere confession, is to be exacted of such as are sick and in danger of death, yet is not the quantity of penance to be enjoined unto them, but only notified and made known.   

Theodulphus epistola ad clerum suae dioceseos. anno 835.  
We ar to make our confession of all our sins, whatsoever we haue committed in thought word or dead.   

Concilium Wormatiense can. 7. seu 25. anno 868. vt aliis placet.  
Penances ar to be enjoined unto the penitents by the arbitrement of the priest, according as the difference of sins be: the priest therfore in giving penance, must consider every one cause, and single the ground and manner of the faults, the satisfaction and sorrow of the penitents, as also time, person, quality, yeares, and so haue regard that they decline not a iott from the holy rules of the canons.   

The practise of the church correspondent.  
As Christ commanded all his sheep to obey and hear the voice of him, whom in Peter and such as succeed him, he made shepherds over his whole flock, to live more peaceably ( vnanimes in domo) as members under one head in one body, and sheep under one shepherd in one fold: so here we may see a full proof of it in this age, under Nicolaus primus pope of Rome, to whom the Bulgarians as unto the divine oracle, sent to haue solution of all their doubts and difficulties that haue risen unto them in sundry points of Christian religion. among the rest( most to our purpose) this holy father answering a demand, how and in what sort they ought to prepare themselves to fight, or in any such dangerous expedition of warrfaire; he plainly and godly advertiseth them, that before such desperate cases, where men ar to run vpon the dinte of the sword, they are to arm themselves by great prayer, by going to the holy churches, by pardoninge their offenders, by hearing mass, by offering up sacrifice, and by confessing their sins unto a priest, and thereby reconciled to God, receive the holy communion; that whatsoever they do in word or dead to do it in the name of Iesus. whereby it is evident that not onely in Rome, but in other places, as in Bulgary by his fathers counsel; as also in france( by whose permission one Notgenus Abbot of S. Gallus, procured the use of sequences at divine service in those churches; as also at Mogunce where Rabanus S. beads scholar was Archbishop. In so much( as by Nicephorus Cartophilax) that many yeares before him, confession was accustomed, and bishops heard confessions, and afterward in his time through business( wherewith the chief pastors were encumbered) this charged was committed to monks, having their approbation for sufficiency of learning and honesty of life. And moreover in france as Theodulphus archbishop of O●leance, about the year of Christ 835. approved, it was accustomend universally in all places for priests to hear confessions and absolve; so most fatherly he advertiseth every pastor, what his duty is herein, warning his clergy, that when any comes to confession, thoroughly to sift and examine him of the principal vices, the manner of his sin, vpon what occasion he committed the sin, and hereby thus instructed of their life and manners ( nominatim) to aduise them and ghostly admonish them of this and this sin, that after this he may advisedly and not rashly enjoin them penance.  
And as for rheims( to see howe every mother church doth accord and agree) this verity is clearly confirmed in a council there holden about this time, as appeareth can. 12. & 19. concilij Rhemensis. Hinkmarus also their archebishope, gave comformably this holy counsel, that when any were be-witched, in concubitus maleficio, that forth with in all humility and lowelinesse of hart, & contrition of spirit, they should make their confessions puerly and entirely of all their sins, to God and to the priest. Gratian collector of the decretals, who lived in the time of Lotharius anno 1120. before the council of Latheran under Innocent the third, as also Peter Lombard, Hugo de Sancto victore, make sufficient relation, how that it was the general practise allowed by all bishops pastors and governors of Christs church, to make a confession to the priests of all mortal sins. How careful always the church hath been, as before by a proviso under Gregory the great, so it is manifest that the pastors and chief prelates haue had an eye that way, for thus Petrus Damianus cardinal of Rome and bishop of Ostia, advertiseth all priests, of great secrecy of such things as under the seal of confession are committed to them. Signa●●lum confessionis.   

The doctrines of the fathers for confession. anno 920. Rodulphus Flauiacensis lib. 2. in Leuit. c. 7.  
It is fitt that whosoever maketh confession of his sins, consumeth all those things which he can not call to mind, opening them to our lord, not hiding one thing and manifestinge an other. Et lib. 12.12. in Leuit. c. 1. These are they that sell the eternal inheritance, to whom is committed power to loose and bind sinners, to shut out and bring in to heaven. These therfore must be careful according to the precept of our Lord in this their merchandise, that they ouerburden not their citizens with too much penance, but enjoin as the quality of the sin requireth. And it is necessary that the buyer take heed lest he contristate Gods dispensator, that asking pardon of his sins but weakly, he perform not the just measure of his satisfaction. Where note first, a confession to God of sins, entire and absolute without hiding any thing. 2. A power committed to man as a merchant to sell heaven, and others to buy it of them, to bring in and to shut out of heaven. 3. A proviso for ouerburdeninge penitents with penance, but penance can not be given, but they must know for what, and that is when they confess their sins. 4. Penitents must ask pardon for their sins of gods ministers; therfore they can pardon. 5. we must perform the penance enjoined for satisfaction.   

Petrus Damianus ser. de Sancto Andrea. anno 1050.  
The fourth degree is confession of mouth, and this is to be made sincerely, because one part of the sins is not to be told, and the other kept secret, nether ar the lighter to be confessed, and the greater to be concealed.   

Hugo de Sancto Victore li. 2. de Sacramentis p. 14. c. 1. anno 11●0  
confess your sins one to an other, and pray for one an other, that you may be saved, because wee are not saved except we be confessed.   

S. Bernardus ser. ad milites cap. 12. & ser. 16. in cantica. anno 1140.  
What shall I say of Betphage, where both the Sacrament of confession, and the mystery of priestly ministry is contained, the word in the heart of a sinner worketh wholesome contrition, but the word in the mouth takes away hurtful confusion, lest it might hinder necessary confession; let not the priests absolve him that is contrite, except they shall see sin confessed. All that which thy conscience knows, confess humbly, purely, sincerely, faithfully.   

Hugo venerabilis de ecclesiastica potestate ligandi & soluendi.  
I say boldly, if any come to the communion of Christes body, before he hath been absolved from his sin by a priest, for certain he eateth and drinketh his own damnation.   

The practise of the church correspondent.  
As the chief pastor of gods church Nicolas the first advertised every Christian soldier( answering the demands of the Bulgarians) to go to confession before they went to any expedition of war: so noe doubt the Saxons had the like practise even from the same sea. For both before the conquest, as hath been related, and in William the Conquerors time and after) as writeth Ingulphus) every soldier that was to be consecrated to lawful warfaire, should the evening before his consecration, go to some bishop, Abbot, monk or priest, and so contrite and compuncte, make a general confession of his sins, and so absolved continue the space of a whole night in all prayer, devotion and affliction of the body, and in the morning hear mass, which donne having a sword put about his neck, communicating the holy mysteries, he remaines a lawful knight for ever. And it is recorded by one Brauonius a monk of Wincester, that S. Wulstan heard confessions, and that one Ieuolfus coming to confession and often repeatinge one thing, and the self same sins, the holy bishop said unto him. Oportunitas vt video latronem te fecit, ideo consulo vt monachus fias. opportunity as I see, doth make thee a thief, therfore I aduise thee that thou become a monk.  
In this age there was a notorious miracle wrought concerning the integrity of confession, and the full reuealinge of a mans sins to a priest. For as Petrus Damianus recordeth of the miraclcs of his time, in an epistle to Desid●rius, that a certain old brother lying sick in the monastery, the abbot oft times went to him, whereby receiving great comeforte, he instantly desired the assistance of gods most holy gracious spirit, that breaking abruptly into these speeches, he began to utter his grief and say. O lord to whom noe secret is hid, I humbly beseech thee, that if there be any sin in me, which as yet I haue not confessed, I may cale it to mind and truly, and thoroughly confess it unto my Abbot whilst he is heer yet present, that so I may be absolved of him, who hath full authority and power over me. having this said, a voice was heard: Truly truly there is yet something behind, which thou hast not confessed. The old sick man hearing the voice, and not knowing from whence it came, prayed further and said. O Lord tell me what it is, that I may confess it: at which request the voice told what it was, and so he humbly confessing it to the Abbot, was absolved. How true the story is, I leave it to the conscience of the writer, but thus much is certain, that confession was then in ure to Abbots, priests, & monks S. Bernard telleth noe less what was the manner of Irland for matters of confession, writing the life of that blessed bishop Malachias, declaring how that he renewed again the wholesome use of confession in those parts, the sacrament of confirmation, the rites of contractinge matrymonie, which either partly they were ignorant of, or else carelessly had neglected.   

The doctrine of the fathers for confession Richardus de Sancto Victore de potestate ligandi & soluendi c. 4. an. 1140.  
Penance is a sincere abomination of sin, with a vow of taking heed, confessing and satisfying.   

Petrus Cluniacensis abbess lib 1. de miraculis. anno 1142.  
Confession is altogether necessary to those, that haue sinned after baptism, of all their mortal and deadly sins.   

The heresy of the Waldenses contrary to the doctrine of the fathers.  
about the year of Christ 1170.( though others differ) began the heresy of the Waldenses, that beginning by little and falling first into one error, then into an other, hath made that diversity of the beginning and the precise time which we perceive in many writers. Aeneas silvius de orig. Bohem c. 53. They were called Waldenses, of one Waldo a merchant of lions, who being rytch but utterly unlearned, so as he could neither writ nor red, yet instituted this order under profession to live in greater poverty then others did. To reuenge themselves of the pope( who would not allow their sect) they devised certain articles, whereof one was, that they rejected the authority decrees, canons, jurisdiction and indulgences of the bishop of Rome: they denied all sacramental confession, purgatory, invocation of Sainctes, prayer for the deade, holy dayes & ordinary fastings appoynted by the church. They called in question three sacraments, to wit Auricular confession, confirmation, and extreme unction. concerning which heresy wee may note. 1. That the practise of the whole church of france, was to haue secret confession, against which these out of their malice did spurne at, to live more freely without any redress or amendment of their sins. 2. They agreed with the catholics against the protestants in many articles, and therfore our protestants can not hold them for sound divines of their side, for they held the mass and consecration of Christs, most sacred body. 3 They disagreed both from protestants and papists in many other articles, as that the authority of consecratinge and making the body of Christ in the mass, was given also unto Laymen, if they were just and in gods favour. They affirmed that all priests ought to be poor, thē belike priests were not married, for how could they maintain their wife and children, but live in beggary and vpon almesse? 4. They renewed that, concerning putting down of auricular confession, which was condemned before in the whole face of the church.   

The practise of the church against the heresy of the Waldenses.  
After that this was broached, and this society instituted, these men requested to haue their order confirmed, and privileged by the sea apostolic, as recordeth abbess urspergensis in chronicon anno 1212. who also did see some of that number at Rome. But the pope seeing certain suspiciouse things in their conversation, as to go in long hair, like lay men, to carry women about with them in their company, who kept with them at bed and at word; they were discovered and rejected by pope Innocent the third. whereupon presently they began to devise means to reuenge themselves, by calling the popes authority into question. In so much that if the sea apostolic should haue admitted their sect and abuses, they would not haue spurned so eargely against that church, but would haue admitted their doctrine: for as their stomachs did rise, so their malice increased, and every year denied some one article or other that the church of Rome did hold. Neither had they their approbation in france, for the archbishop, and chief primate of all france, joannes de bellis manibus, and the 87. in succession after S. Photinus and S. Ireneus in the year of our Lord 1170, excommunicated these new reformed religious persons, and especially for their detestation which they had against sacramental confession, sithence it had been practised in the church of Christ, and approved by all his predecessors as the doctrine of Christ, even since S. Photinus and S. Ireneus times. Antoninus archebishope of Florence, writing the begininge of these poor men, boldly pronounceth, that it was from certain maisters of darkness. Trithemius in his chronicle vpon the year 1160. writeth of it as a most perniciouse heresy. And Paulus Aemelius in his story of france, relateth that at this time two religious orders were abrogated by the pope, the one called themselves Humiliates, the other the poor men of Lions vagrant persons, leading women of their own sect with them: as for Innocent the third( under whom was the counsel of lateran) he utterly condemned their opinion, ordaininge with the council, that every person of lawful age, should confess unto their perish priest at Easter. And to show further that the practise of the church was then generally contrary to their sect, first for England we red, that Hubert Archbishop of Canterbury, about this time, decreed that every priest should( when he heard confessions) consider every circumstance, the quality of the persons, the quantity of the fault, and so accordingly enjoin penance. Also the second council of Latherane under Alexander the third, advertiseth concerning matters of penance, that the quality and quantity of the sin, the age of the offender, his wit, reason, and condition, are greatly to be respected in penance. For saieth he, a mans endeavour noe less is to be punished, then the effect: and moreover to a secret fault a secret penance is to be enjoined, and that noe parish priest which is not the penitents judge, can either bind or loose. And lastly in the year 1035. confession was usual at trevers, for as it appeareth by S. Simeon the monk, a boy was cured by making his confession of his sins to a priest vide Surium. But to proceed to the doctrine of the fathers.   

Lucius 3. papa. cap. ad abolendum de hereticis. anno 1181.  
baptism, confession of sins to a priest, and matrimony are all three Sacramentes.   

Gallelmus Archiepiscopus Bi●uricensis ad Hisbertā Vide Surium an. 1199.  
confess thy sins o woman unto a priest, and then quiet thyself, and be of good comfort.   

S. Antony of lisbon vt in eius vita an. 1201.  
Arise Martin, arise Agnes, go to confession, and confess this and that sin to such an one, which thou committedest in such and such a place, which none knoweth but God.   

Concilium Oxoniense sub Stephano Archiepiscopo Cantuar. anno 1212.  
For defect of confessors and other reasons, we ordain, that there shalbe certain wise and discreet ghostly fathers appointed by the bishop of the diocese to hear confessions of country deans priests and parsons.   

Euthimius & Rupertus in Ioannē 20. an. 1180.  
As priests haue power to pardon sins and to forgive them, so in like sort, to deny forgiveness, and after confession to enjoin penance.   

Concilium Lateranense tertium general sub Innocent. 3. anno 121●.  
All sort of people after they come to yeares of discretion, let them confess their sins faithfully, at least once a year to their parish priest, and let them endeavour with al their might, to fulfil their enjoined penance, and so receive reverently at Easter the holy Sacrament.   

The practise of the church for confession, and priests absolution conformable.  
As the council at oxford under Stephen Archbishop took order( vpon some negligence and slackness of devotion to confession, crept in among the clergy) and ordained confessors for country priests, as also appointed that in every cathedral church, where there were secular cannons, the bishop should be their ghostly father, to whom they should make their confessions, or else the dean, or some other allowed and appointed, either by the bishop or by the dean or chapter, so no less were the laity careful for their souls health to avoid the filth therof by confession; For in the year of Christ 1216. king John lying dangerously sick at the castle of newark in England( John stow) as in such cases is most expedient, he sent for his ghostly Father that is his confessor, and disburdeinge his conscience received the holy sactaments at the hands of the Abbot of Croxton. And noe less performed Lewis king of france( who died in the year 1270.) lying on his death bed, who did not only himself perform fully the duty of a Christian, but also calling his son Philipp before him, among diverse other godly instructions, he gave him this for a principal lesson, that above all things he should haue especial care and regard of his conscience, to discharged it daily by confessing his sins to his confessor.  
The famous council of lateran of 70. Archebishops and 400. bishops under Innocent the third carefully provided for confession once a year & that unto the parish priest, to whom( without peculiar licence obtained) every one should repair for the discharged of his conscience. Where the holy council advertiseth, how every confessor ought diligently inquire after every circumstance, to heal thoroughly the wounds of his soul by powringe in the wine and oil of mercy; and to be very circumspectly for reuealinge any thing committed to secrecy by confession, either by sign, word, or any other external gesture, which if he doth, he is not onely to be deposed, but perpetually to do penance included into some monastery. And in time of sickness where physicians haue to intermeddle, they are to admonish the patient before he take any corporal medicine, to provide first for his spiritual health. Ante omnia monere & inducere quod medicos aduocent animarum, vt post quam infirmus fuerit de spirituali salute prouisum, ad corporalis medicinae remedium salubrius procedatur.  
Alexander the third, under whom was held a council at S. John Latheranes of 280. bishops, thus much advertiseth the Archebishope of Milan, that whereas a deliquent, who had been cause of much slaughter by destroyinge many castles with effusion of much blood, desierouse to be reconciled, he should mercifully enjoin him penance, with such discretion, that it should be noe damage or hurt to any without prejudice any way. Noe less he insinuateth concerning confession to the Archbishop of Cante●bury, where he approveth that remissions or pardons, granted in dedication of churches, are onely available to such; quibus proprij iudice● spec●aliter indulserunt, as are absolved of their own judge or parish priest. And writing to the bishop of Beluacum, how a priest should deal with such as come to confession, and yet say they can not abstain, adviseth to receive their confessions( though not further to be admitted) yet with sound counsel and ghostly aduise penance to be enjoined. And to the bishop of Triburiensis he adviseth, that when a man hath a penance enjoined to fast bread & water, & after hath not means to obtain bread, he may with discretion use other refections, non ad delicias, ed ad sustentationem, onely for sustentation and nourishment, and not to please his taste.   

A false surmise of the protestants who conceive that Auricular confession is but a positive law, and that before the 3. council of Latheran there was noe lawe or obligation therof.  
VPon this constitution of the council of lateran, the protestants with calvin & others, ground here a false surmise, whereby they gloriously vaunt, that they haue manfully gotten the mastery of the field, forasmuch as they suppose( but out of the suburbs of their own wit) that by this council under Innocent. 3. That Auricular confession was first instituted, and as it were by a positive lawe brought in by pontifical authority and mans ordinance, without any further approbation of gods word. And albeit say they( as witnesseth calvin lib. 3. instit, c. 4.8.7.) that confession may well claim prescription of time out of mind, being a most ancient custom, yet without any servility, bondage or enforcement of lawe thereunto, left to the full currant of mans liberty and free-will. For this( say they) it is not their bare word, but even the papists records themselves, that give sufficient remonstrance hereof, that from the first promulgation hereof, 300. yeares are scarce past, since that this new brought in lawe had assubiected the consciences of al Christians to the vassalage and thraldom of confession.  
But by that which wee haue related out of former times, this surmise is easily refuted: for it is most apparent against calvin and his companions, that this prescript time of confession at Easter, albeit it was here by Innocent instituted, and then as a lawe made and promulged; yet was it not the first, as though never before any lawe ordinance or proviso had therfore been either constituteted or ordained. For it is manifest, both in the time of Gregory Nissen anno 380. many yeares before this council of Latherane, as also in Chrisostomes dioceses anno 405. that christians used, yea and ought to come to confession at the holy feast of Easter. ●n hebdomada magna, as he religiously called it. 2▪ It is most certain and received as a general custom in the church, for any that come to the holy Eucharist, which were clogged with any guilt of mortal sin, to abstain, except first they were atoned and reconciled by confession to a priest. For it is clear by the practise of the church in S Ciprians time anno. 248. and by S. lo in his epistles to Theodore bishop and his 91. epistle, where he saieth, that our saviour Iesus gave this power to the rectors and rulers of his church, to enjoin penance to such as confessed, and after satisfaction made and cleansed, to admit them to the holy communion of the Eucharist by the door of reconciliation. Where wee may see both laws, ordinances, institutions, power, and authority both by Christ given, and his ministers ordained, for the furtherance of the great benefit of reconciliation by confession. The reason then why the holy council of Latherane ordained such a lawe that once a year every parishioner at least should repair unto his parish priest and go to confession was, forasmuch as where sin is mother, shane is the daughter, and hereupon the frequentinge of the Sacrament may seem to very many burdensome and tedious, that once the reins of liberty let loose, the vulgar, yea the nicer sort in this remedy for their souls health, takes such a desperate deafness, that with all delays they care not whether ever or never they hear of it. wherefore as that good pope Zepherine anno 198. set down this ordinance, and commanded that all should receive at Easter, not so as though they had not been tied and bound before thereunto, for even by the lawe of Christ it was promulged, that except they did eat his flesh and drink his blood, they could not haue life everlasting, but because his fatherly care and providence was such to remedy the lukewarmness and couldenesse of devotion hereunto of many, prefixed a time of receiving, beyond which it should not be lawful to deffer the communicating of the holy Sacrament. so in like sort it was appointed, not as an absolute command of confession, for to this every one ar commanded by Christ, but onely a determination of time when it should be donne, by limitation whereof the carelessness of many might be redressed, who otherwaise would be negligent enough of so wholesome a remedy, were not the ecclesiastical censure a bit unto their liberty, that with an awful looking back now and then( where otherwaise perhaps they could be content to let the priest and benedicite alone) they are content to kneel down at his knees and take an absolution. now to the doctrine of the fathers.   

Clemens 6. cap unigenitus de peccatorum remissione. anno 1●42.  
The treaseure of the church is to be applied to proper and reasonable causes, sometimes for a whole and totalle remission, another time for parte of the temporal punishment due for sin, to such as are truly penitent and confessed to their ghostly father.   

S. Franciscus vt refert Bonauentura in eius vita. cap. 1.  
behold my good brother confess thy sins being contrite with the sorrow of true penance, nether let there remain any thing in thee that thou wilt not open with true confession.   

Bonifacius vt in Linwood. anno 1250.  
The Sacrament of penance of which confession is parte, is not to be denied to any, no not so much to any imprisoned, under pain of excommunication.   

Edmundus Cantuariensis Archiepiscopus in constitutionibus.  
The confessor must keep decently in hearing confessions, all convenient form and decency in searching out the wounds of the grieved penitents, as also in exhorting and perswadinge them to further increase of good life.   

Gualterus Episcopus. anno 1327.  
every ghostly father shall enjoin penance, according as he hath exactly noted and considered the penitents sins.   

The practise pf the church correspondent.  
Now drawing near to our times, wee find the whole church of God through out all christendom practising the holy Sacrament of confession not onely in Rome( as appeareth by Clement the sixth) but in other parts of Italy( as witnesseth S francis of Assisum and in france in every town and village. For albeit in the year 1323. one John de Poliaco a divine of Paris, divulged certain errors concerning the hearing of confession in the time of Lewis of Bauaria a german Emperor and John 22. yet this doth nothing prejudice the custom and use then, but give a full remonstrance of those times. Foras his opinions were absurd, as that none ought to confess to the begging friars, which if he did, he was bound to confess again to his own parish priest: as also the decree of, Omnis utriusque sexus so standing, the pope of Rome cannot make but all parishioners ar bound every year to confess to their parish priest.  
moreover the pope cannot give any general faculty to hear confessions, but under limitation of the parish priest; so give they testimony of a general practise then, to go to confession to the friers, to haue licence of chosinge their ghostly fathers, and to repair unto their own parish priests for absolution▪ which opinions as they were exorbitant and different from the true doctrine of penance, so were they examined and condemned under the same pope John 22. and the party made to recant his errors. As for England their needs small proof hereof, for both by the council held by Stephen at Oxford, by Richard Archbishop, and by others are extant diverse canons to this purpose, as that every physician who hath to deal with any sick party, is to seriously aduise his patient, before he begin his cure, to be mindful of confession, and to haue the aduise of his ghostly father.  
As for reuealinge of confessions, it was carefully looked unto and especial regard had therof; for there were great penalties enjoined, as in the age of Gregory the great and after, that such should be degraded, as by bishop gualther appeareth. Simon Sudbury anno 1371.( as appeareth by his constitutions) was most provident and watcheful for priests behaviour, and how they should hear the confessions of weemen, appointinge that every woman should be heard of the priest decently, extra velum, and that in open sight: as also he ordained that all the laiti● in most godly sort should go to confession in the beginning of lent, as also to repair to their ghostly fathers thrice at least every year.  
king Edward the first in the 13. year of his reign in a statute made of; circumspect agatis, sendeth greetinge to all his iudges, that they use themselves circumspectly in all matters concerning the bishop of Noridge and his clergy, not punishing them if they held plea in a Christian court of such things as be merely spiritual, to wit, of penances enjoined for deadly sins, as fornication, adoultry &c. for which kind of sins, corporal penance is often enjoined. But to proceed to the doctrine of the fathers.   

joannes ●eccham Archiepiscopus ex Linwood.  
let there in every deanery be appointed one Rector, who shall hear the confessions of the rectors and other priests. anno 1293.   

Winchelse Archiepiscopus.  
every stipendiary priest, shall not hear confessions of parishioners, but in certain cases allowed.   

The practise of the church conformable.  
To gainsay the practise of the whole church of Christ, is too much blindness and absurdity; again to make small account of our predecessors and their constitutions for confession here in England, as it argueth but a certain turbulencie of spirit, so it sheweth but small proof of wit: for men as wise as wee, and not so sence-feelinge as wee, but of a more religious and piouse mind then wee, would not so easily haue been drawn unto such humility of confession, had not they seen as far as wee, a full demonstration and evident proof out of gods word for it. From whence it hath proceeded, that so many constitutions ordinances and provisoes haue been made onely for the better preseruance and continuance hereof. As by Stephen, Edmond, Richard, gualther Sudbury, Peccham, Winchelsey and diverse others, all learned bishops and reverend fathers.   

The heresy of Wicliffe contrary to the practise of the church, and doctrine of the fathers.  
About the year of Christ 1352. one Wicbesse an Englisheman born, master of art and priest in Canterbury college of Oxford, person of Lutherwoorth in Leicester shier, a man altogether turbulent and troublesone in all actions against the clergy, broached again some errors, which were before dissallowed, as namely 45. condemned in the council of Constance, his 7. article was, that if a man bee truly contrite for his sins committed, external confession is superfluous and unprofitable; As also defendinge that confession can not be proved out of scripture, neither hath it any ground in scripture for the approbation therof.  
For confutation of which heresy, wee may note 1. That this his errors proceeded more of stomach and pride, then of any zeal or conscience he had in religion, considering he consorted himself with the Duke of Lancaster, who was glad then to catch hold of any occasion against the clergy, as Stow noteth. 2. That it is noe marueil that ever confession( which is a true humiliation of the spirit) could haue any entertainment or be approved in so proud a stomach, seeing it is the nature of all such that maintain such desperate resolutions, to fly from all true catholic devotion. 3. That this was an opinion newly brought in again to trouble the church, against the doctrine of the fathers and practise of all christendom, and an opinion before condemned and never before countenanced as truth in England. 4. That it hath the note of heresy( to deny) for it denieth that, which for many hundred years was before maintained as the doctrine of Christ in all christendom, and therfore catholic confession hath the prerogative of time and place, and the other pre-eminence which is gotten by saying it is not so. 5. Our prorestants ar smally benefited hereby, for they maintain but the novelties of one in whom stomach did strive with wit for will to get the mastery. 6. If it had been sound doctrine which wickliff taught of not going to confession; being so troublesome to flesh and blood, the church would easily haue condescended, and not approved that which is so much against our nature, as the lawe of Christ.  
moreover as these positions of wickliff were prejudicial to the whole church of England, so were they condemned by acts of parliament, as in the fift year of Richard the second 1280. as also anno 2. Henrici 3. 1402. by Cicheley utterly suppressed as most impiouse doctrine, & contrary to the word of God. And albeit the protestants and some other of Zwitzerland agreed with him in some points, yet they held him( as Ioachimus Vadianus a Zinglian) for a prattler and scoffing divine, yea Pantaleon for an impudent heretic in his chronology. His opinions were condemned by the general council of Constance, he was excommunicated by the Archbishop of Canterbury, and by fleming bishop of lincoln: his bones were taken up and burned by command of Pope Martin the fift.  
How many learned men of all sorts opposed themselves against him in that age, is apparent; for not onely Thomas Waldensis who confuted his heresies, but diverse others, as William Barton chancellor of Oxford condemned Wickliffes, & set an inquest of 12. men vpon him, six of the begging friars and of other divines and civil and cannon lawyers other six, who all utterly condemned his opinions anno 1382. And albeit Philip Repington a friend of Wickliffes and divine of Oxford, writ in defence of wickliff and especially against auricular confession, yet he vpon more mature aduise, recanted his opinions at Paules cross. Thomas Bombe an other divine & Carmelite writ most learnedly against him, and as saith friar Bale against Wickliffes scholars, scorpionis venena intulit. Nicolas Hardford scholar of wickliff recanted his opinions as most absurd 1382. One Raukin, John Sharp, Roger Walbey an Augustin friar, Richard Maidestone under Richard the second, simon Sowthray, Peter Stokes, Thomas Winterton all learned and not inferior to wickliff for iudgement and sufficiency of learning, writ most sowndly and judicially against his opinions, but to proceed to the doctrine of the fathers.   

Concilium Florentinum in doctrina de Sacramentis anno 1438.  
It appertaineth to confess by mouth, that the sinner wholly and thoroughly ( integraliter) confess to his priest all his sins, all such as he can call to memory.   

Theodorus Cantuariensis Episcopus cap. quidam de poenitentia dist 1.  
internal confession which is onely made unto God, belongeth to the perfect and just. But of such as we are, that be sinners, the sentence of the apostle is to be followed, that we confess our sins to one another.   

The practise of the church conformable.  
What the custom and use of the greek church was in this age for confession, is most apparent, and nothing differinge from the main point with the former greek fathers.  
For albeit Eugenius 4. at the council of Florence, privately demanded of some of the chiefest greek doctors, why they did not confess their sins before they came to celebrate and say mass, as the ancient custom was, both in the time of S. basil and S. chrysostom: Yet at other times their priests went ordinarily to confession for absolution of their sins. Hereby we see that confession was, not onely practised among the Grecians in the greek church, but also in Rome, spain, Italy, England and other particular churches.   

The heresy of Petrus Osmensis against the doctrine and practise of the church in spain ..  
about the year of Christ 1464. one Petrus Osmensis or Oximensis a Spaniard and doctor of deuinity of Salamanca, published certain conclusions against auriculer confession vid. 1. That mortal sins concerning the guilt and penalty of the other world, ar forgiven by onely contrition without any confession. 2. That confession ( in specie) is not found in scripture: as for wicked thoughts they are onely abolished by displicence and dislike therof. 3. Secret confession is not of necessity to be required. 4. That penitents ought not to be absolved, if they haue not performed their penance. For confutation of which doctrine we may observe.  
1. That the heresy of this man, is different from the opinion of the former concerning confession, and albeit in some things he accordeth with them, yet he hath a smatch of his own leaven, his self pleasing and ouerweeninge humour.  
2. that his opinions were as new novelties, against the universal practise and doctrine of the holy fathers.  
3. Our aduersaries cannot hereby gather that their doctrine was then in practise and approved: for this was but the opinion of one man, in one country, and in one university, the defence of which conclusions proceeded rather of emmulation( an humour most incident to scholars) then of any sound iudgement in deuinitie, and knowledge of the doctrine of the fathers.  
4. He alloweth that which our aduersaries do disallow vid. an absolution from sins after the performance of their penance.  
Further after this Peter had published his errors seeminge a great novelty among the learned in the universities of spain, as also erroneus impiouse and most scandalous unto the vulgar sort; Alphonsus Carillo then Archbishop of Toledo and chief primate of spain, with mature iudgement, examined these conclusions, and cited this Peter de Osma to answer unto them at Alcala; but as heresy loues least to be in sight, and will beget that oftentimes, which it is loth to father; so this Peter was backward for the most parte to come to trial. wherefore Carillo the Archbishop, with diuers other learned men and doctors of spain, condemned him and his opinions, which condemnation was after sent to Rome, and there again examined by pope Sixtus 4. anno 1471; and so approved as appeareth by the extravagant of Sixtus. 4.   

The doctrine of the school divines conformable to that of the fathers.  
concerning the doctrine of the schoole-deuines for auricular confession, being most famous and learned men( as appeareth by their works) I need not prerequisite their opinions, because they ar common in all schools, and for their excellency of wit, see but covel who approveth them, himself being a protestant.  
Petrus Lombardus bishop of Paris, whom all the school divines for that reverence and honor they bare him, and for his singular learning, call him their master magister sen tentiarum▪ anno 1140, Alexander de Hales who made his sum, that excellent work by commandement of Innocent the fourth, was called f●ns vitoe, the fountain of life, because of the lively knowledge, that flowed from him, he was master to S. bonaventure anno 1246. S. bonaventure bishop of alban, made Cardinale by Gregory the tenth anno 1275. for his singular wisdom, knowledge, learning and sanctity of life. His master Alexander de Hales was wont to say of him, that in S. bonaventure he thought Adam sinned not, meaning for that illumination which was in him, as though he had not been darkened by the fall of adam.  
S. Thomas de Aquino, who came so near unto S. Augustin that some thought he had all his works by heart, and by a common proverb it was spoken, that the soul of S. Augustine dwelled in Aquinas: In whom above all the rest fouer contrarieties were said to excel, Abondance, brevity, Facility, Security. In respect whereof he gained the title to be called angelical. anno 1274. Albertus Magnus master to S. Thomas of Aquine bishop of Ratisbone of most admirable learning and knowledge, who for his excellency therein was called Magnus. anno 1280.  
Iohanes Duns Scotus scholar to Alexander Hales anno 1299. a man of a singular subtility of wit and iudgement in learning, for his profundity he was called tenebricosus. Richardus de media villa. Iohanes Gerson. Thomas Caietanus. johannes Roffensis. Thomas Waldensis. Thomas Morus. johannes Echius. johannes Cocleus. johannes Hessels. Alphonsus a Castro. Albertus Pighius. Dominicus a Soto. johannes Gropper. Lindanus. Cardinalis Bellarminus. Franciscus Turrianus. Gregorius de Valentia. Azore. Vasquez. Iohanes Dreido. Iohanes Hofmeisterus. Ruareus Tapper. Petrus a Soto. Stanissaus Hosius. Petrus Canisius. Sanderus. Alanus navarrus. Suarez.  
All which being the chiefest divines in christendom agree in the doctrine of auricular confession, conformable to that of the ancient fathers, and perpetual practise of the church, now last of all renewed and confirmed in the counsel of Trent as followeth.   

Concilium Tridentinum ●es. 14. c. 5 anno 1563.  
By the institution of the Sacrament of penance now explicated, the whole church of God hath always understood, that an entire confession of our sins, and an exact, is instituted by our lord. And that confession is necessary by gods lawe, to all such as fall after baptism.   

The practise of the church conformable.  
As every school was now fraught with this doctrine, and whosoever gainsaied it, were censured, and had the just reward of heretics; so was there noe country Christian, but had it in continual use and practise. And for the greek church it is evident, first by Nicolaus Cabisilas in the application of the Liturgy cap. 29. by Anastasius Nicenus his questions vpon the scriptures, q. 6. who as they were grecians, so most plainly teach, that there was allowed and in use the holy Sacrament of confession. And in these our daies Hieremias the Patriarch of Constantinople in censuringe the Augustine confession in the 1. chapter, much reprehendeth the gross opinion of the Lutherans, who boldly affirmed, that all sins were not of necessity to be confessed, or the number particularly in confession to be regarded and every sin to be specified in his kind. Per singu●as species in confessione enumerando Where it is manifest, that the grecians in Constantinople, agreed with the latin church in this article of confession, and so had practise therof to declare every particular, with respect had to every particular circumstance.  
To come nearer to our own times in the year 1475. both the kings of England and france went to confession, for as it appeareth on the 29. August. in the same year they both being met together to conclude a peace, which concluded they were both sworn on a missal saieth Comines( for then there was noe communion book heard of) to the performance of some certain articles then concluded on: Which donne the king of france offered the king of England( if he would go to Paris) the cardinal of Borbone to be his ghostly father for the absolution of his sins. Further by an historical relation of two famous ambassadges, the one of Gab●iell Patrriarch of Alexandria the 97. patriarch after S. Mark, the other out of Russia of some 1000. churches unto these a of Rome appeareth, albeit they had fallen into diverse errors, yet they acknowledged the Sacrament of penance and confession: as also johannes Comus Corepiscopus thus writing to Clement the 8. affirmeth in these latter daies under the name of all his country that, in eius manus est absolutio & ligatio: the full authority to bind & loose. Lastly the duke of Northumberland in the year 1553. although he had been a great stickler and ringe-leader in the dance of innovation for Zinglianisme, yet coming in the end to calamity and to be beheaded, acknowledged the catholic faith: not for flattery or for hope of life, whereupon he brought as witness, the Lord of Worcester his old friend, and his father; whereby it is apparent, he used then confession in the tower, albeit in the tide of better fortune he followed the main stream of pleasure, little caring for religion or confession, but then, cum tribularetur tunc clamauit. See Stow.      

THE conclusion TO THE precedent doctrine of the fathers and practise of the church. THE XIV. CHAPTER.  
THus hast thou seen( courteouse reader) even from Christs time, one and the self same doctrine of auricular confession, taught of the learnedst doctors, believed as the true and holy word of Christ, practised in the universal church, in full currant and continuance these 1600. yeares both in the greek and latin church.  
2. Now then since that confession carries with it the countenance even from our saviours own authority, the approbation of the holy Apostles, the doctrine of the most ancient fathers, the iustifiablenesse of the great and general councells, the practise of all nations, the applause of the graver, learneder, and devoutest sort, and the very triumph over all time, and hath been as it were an vnexpugnable tower battered and shot at with the vain blasts of turbulent wits, malignant spirits, self pleasing humorists, the giddy headiest brains; and yet stands as an invincible tower of brass, reboundinge the blows back even to the batterers utter confusion.  
3. Since that it hath been ever praise worthy, full of piety and virtue, the mother of all true lowliness and humility of heart, the acquietinge of a troubled conscience, and the onely physician for the inveterate diseases and leprosy of the infected soul.  
4. Since that the blames that are laid against it are either false or feeble, proceeding of weakness which is commonly bold; or objected by boldness( a rash and presumptuouse obtruder) or devised by the vnskilfullest, the grownds of whose opinions ar but the uncertainties of their own ignorance, and as it were the triflinge blots and blurrs of their ink wastinge toys.  
5. Since that the adversary himself gives it the prerogative of time, and can not deny it the prescription of great antiquity, though he troubles himself in the dust of his own labours to give it the pre-eminence of birthright but from the stains of humane invention. I beseech thee then most gentle reader, as thou dost tender the truth of gods cause, and good of thine own soul, that as mindful of the tribunal and majesty of almighty God, before which one day thou shalt appear as a dust-creepinge worm as thou art, where all harts shalbe opened & secrets disclosed: not to gainsay that truth which God shall manifest unto thee, or for fear of prince or potentate to temporize some few yeares, thereby to dispossess thyself of the fruition of all eternal bliss and happiness. let not stomach so master thee as to haue all tongue & noe ears; to speak all and harken to nothing, to crow to much with the cocks, on this worlds dounghill.  
6. If affectation of singularity hath ambushed itself within thy bosom, if thou hast pinned they self to their sleeves, whom ignorant zeal hath made violent in religion, as to term this seeking into fathers writings to look for truth, a rakinge into kennels and ditches, and to discharge most of them for rogues and men branded in their foreheads( as Carttwright l. 1. pag. 114. that, good wheel-wright was wont in his own shop to hew such gross chipps) if thou wilt not beleeue so many learned men, as haue been alleged, but think, that to be tied and lead by authority, is a certain slaueuery and captivity of iudgement. If thou wilt not beleeue with S. Augustine, l. 2. con. Pelag. c. 4. What esteem is to be had( before his time) of the ancient fathers. If thou wilt not beleeue as did the Samaritans in a matter of far greater moment, vpon the report of one silly woman, yet( courteouse reader) thus much beleeue, that antiquity & the fathers authority, hath ever been even among the heretics themselves, the best stake in their hedge.  
7. Did not Arius in the pedlarie of all his ware, ground his truth vpon the ancient father Origen, and alleged him tooth and nail for himself? And did not the Donatists build vpon S. cyprian; The Nestorians vpon the council of Nice; The Pelagians vaunt of S Ambrose, S. jerome. S. Augustine? Did not Dioscorus allege Gregory, ciril, Athanasius? and complained openly in the first council of Calcedon, Ego( saieth he) defendo dogmata sanctorum patrum, ego illorum habeo testimonium, non obiter nec in transcursu, said in ipsorum libris, & ideo cum patribus eij cior. I defend the opinion of the holy fathers, I haue their testimony, not by any by, or sinister way, but in their own books, and therfore I with the holy fathers am rejected. What an aufull respect( a bide of their own father) Beza seemed to haue of the ancient fathers( albeit the Geneua show is altogether unfit for their foot) in so much that he thus writeth to some that began their novelties in translating, and heervpon cales them to remembrance of former times and( even in the shadow of this name) chardgeth them with the most worthy assembly of Nice, of Ephesus of Calcedon quo nihil unquam Sanctius, nihil Augustius ab apostolorum decessu sol unquam aspexit, then which since the apostles time, the son never beholded any thing more holy more royal or famous.  
8. so then( Christian reader) this can not but seem reason, and sink even into the shalowest wits; that if in matters of lesser moment, it was never thought safe and secure to neglect the iudgement of many( even with the heretics themselves) how much more in matters of greater weight shal it be accounted folly, rashly to follow the opinion of few, and desperately beat against the heart of all true catholic doctrine, even as it were strive against the main stream of all?  
9. And how can any virtuously disposed mind, better resolve with itself then thus( if he will but range within the zodiac of a Christian mans wit) to think what the holy ancient fathers haue written( I know there is nothing but that an itchinge tongue may rub itself vpon) and that which they haue written they haue not divulged it, as particular in opinion or wedded to partialities, or hungry of their own praise, either to grieve protestant, or gratify papist, but even as truth in those ages led them by the hands, Quod inuenerunt in ecclesia tenuerunt, quod didicerunt, docuerunt; quod a patribus acceperunt, hoc filijs tradiderunt. What they found in the church, that they kept, what they had learned that they taught, what they heard and received from their Fathers, that they delivered to their posterity.  
10. And now for au●icular confession, as for the abetters, authors mainetainers and defenders therof even out of Christes own mouth: What, haue they been, the of-scowringe and scum of the people? or rather many of them most glorious martyrs, which haue lived in greatest fear of the highest, and died with greatest innocency with the holiest, sealinge the truth of this cause even with their own blood. And shall wee suppose that darkness hath so overgrown the land( as S. Augustine objected to julian. August. cont. jul. the heretic) that Pelagius, julian and such their adherents can onely see with the high flying liberty of their concept, and that hilary, cyprian, Ambrose ar muddy headed, their wits ouerclowded, and such deep doctors waxed so dark sighted?  
11. What were there noe learned men before these youngsters taught their A, B, C, the principles of the Geneua doctrine? Was wisdom ever so in ebb, that it could never haue its flow till the springe-tide of these our wanton yea●es? Did ignorance and blindness keep faire at every mans gate, and was there such public sale therof, that there could be noe true knowledge in these times bought for money? Was Tertullian, Origen, cyprian, ciril, Athanasius, Ambrose, jerome and Augustine, able to dive into the depth of other mysteries of our salvation, that even in the chiefest matters of faith their words were accounted as oracles of truth, and in this point of confession and priests absolution from sins, shall their opinion be accounted as arrows idly shot at random? And now so shallow witted and their wits so light, as to want both weight and measure?  
12. Or shall wee beleeue these rather, whom some of the protestants and namely covell call( as fittinge most to such humors) turbulent heads, whom affectation of singularity hath raised up their plumes; whom superstitiouse fear, ignorant zeal( not directed with discretion) hath made violent in matters of religion, that ouerrunninge every text of scripture( as much as in them lieth) haue dismembered the very limbs of truth? Shall so small undigested and shallow learning, be in balance able to ouerpease the world and the very touchstones of all wits? Was the bible never sought into, never understood, Christes meanninge for priests absolution never conceived till now? And that these had onely hit the needell just in the eye? What was it ever dawninge of the day, and for so many hundred years, so many gloumish morninges, till this their faire sun-shime had crept to the high prick of their noon, so that we must be enforced to set all our dials by their clockes?  
13. Then( Christian reader) judge as the very truth is, that the antiquity of the fathers is most sound and of great weight, and that such as maliciously should neglect and contemn them, do most grievously offend the holy ghost, in illis praesidentem & loquentem, and in whose writings, vivit & loquitur continenter, and hereby enlighteneth the whole church of God, both for the interpretation of darkest mysteries, as also for the confirmation and propagation of the true ancient and catholic faith. For; for what other reason may wee suppose, that after the apostles, prophets, and evangelists, by divine institution, and blessedness of gods hand, haue been appointed in all ages and places pastors and doctors, but that as S. paul saieth( Ephes. 4.11.) to this end, that is, to the consummation of the saints unto the work of the ministry, unto the edifyinge of the body of Christ, that wee may not be as children waueringe and carried about with every wind of doctrine in the wickedness of men, in craftiness to the circumvention of error.  
14. wherefore where all the holy doctors conspire and agree in any one point of our religion, it can not be but the sowndnesse of truth; In so much that if thus consenting they should haue erred, it must consequently follow, the whole church of God( which is the basis and foundation of religion) to haue been notoriously deceived. Aberrante sequidem pastore necessarium est & oves aberrare & quo oculi dirigunt corpus eo pariter reliqua membra deferri mouerique necesse est. When the shepherd goeth a stray, the sheep must needs rove and wander, and where the eyes led, the body followeth,  
15. If then in this one point of Auricular confession, the agreement of so many holy fathers, the practise of so many ages, the accord of so many pastors in every nation should haue been palpable gross ignorance and error; How should God haue been agreeing to his own word? What belief shall we give to gods own promises of the perpetual assistance of the holy ghost, for the full establishment of all truth and doctrine? How can wee but account the wisdom of God mere folly, who hath built his house vpon sand, and not vpon sure ground, to wag with every wind, and be overthrown with every blast? said Deus nec fallit, nec fallitur.( lib 1. co. pelag. cap. 1.) Therfore against all busy inuouators tis best to conclude with S. Augustine, that it is meet that all Christian people, should rather prefer the ancient fathers before any novelties, and stick fast rather to their iudgement, then to run after every fancy, humorouse and giddy headed leader.   

BY THE DISAGREEMENT and war of heretics one with an other, protestant against protestant touching confession, may be proved the catholic verity concerning the practise of Auricular Confession. THE XV. CHAPTER.  
AS hitherto hath been manifested the the uniform consent of the learnedest divines, general councils, and continual practise of gods church for auricular confession, that herein hath been evidently seen, that the daughter churches every where did speak their mothers dialect: So it will not be amiss to lay down before every reasonable mans sight, the restless levity of the protestants in this controversy, how different they are one from an other; And forasmuch as nature worketh in them al a love to their own fancies, passion being the hand, by which the spirit leads them, it faleth out, that every one sings his own song, by reason whereof it is not the spirit of God, that it is the guider of their quire.  
2. As in common wealths most true it is, the overplus of rulers argueth superabondance of disorders, the multitude of phisitians pesteringe of diseases, many lawyers great suits and causes, many iudges contrary opinions, which makes suits immortal, as where there is great resort of eagles, there is great mortality and many carcases. So likewise it fareth in causes and controversies of religion; Where there be many opinions, there are most unsettled minds, divided minds makes vnioyned speeches, in so much that where controversies in highest points do most rise, religion is most unsettled, and where there is banding too and fro, truth now and then is driven out of doors. For men standing in those moods, stretching religion to every mans tentor, as men oftimes forget all mind of reconciliation, haue all their thoughts stained with the overflow of bitter gale and choler, they resolve more( looking through the spectacles of their own concept) to follow that which is most crossinge to their neighbours humour, then correspondent to the stright plumb-line of truth. For it is an old plague in mans nature, that many of the most parte of men, care not to post over truth and leave it far behind, so they may set on the spurs of their famed and honor far before.  
3. Hence hath proceeded the harte-burnings of many the tot quot and pluralities of opinions, the whettinge of wits to the sharp of their own will, the bandinge and taking parts one against another, that every day they are brought to bed of new born sects, through their violency of spirits, the turbulence of wits, the stiffneckednesse of opinions, the self pleasing of will, the eagerness of defence, the glidingnesse of their tongue, and the rancour of their harts; Which so inuenometh their pen, to spread abroad their poisen in all their writings.  
4. whereupon noe marvel it is, that our protestants religion is all ouerunne with novelties of sects, the variety whereof, albeit Themistius the philosopher( as recordeth Socrates) persuaded Valens to entertain as a service most pleasing to ghost, seeing by this means, he was worshipped after diverse ways and sundry manners: Yet in all reason it must follow, that these our novellants must possess a church, as quarrellinge sons do the inheritance of contentious parents, the best part whereof is consumed in unnecessary suits; that make the fairest show that they can, God is defrawded of his right, their church in vproare, and their greatest certainty, the uncertainty of opinions: It was demanded of that great consul Iabius, why he never went from his own village of Rhegio in twenty yeares that he lived, to Messana which was but two miles off by water: Who shaped them this answer. The bark( quoth he) which I must go in is foolish, for it always stirreth up and down, the master with whom I must go is foolish, for he never abideth in one opinion: the water is foolish, for it never resteth or standeth still: the wind which must waft me is foolish, for hardly will it keep long in one corner: Now if wee use to go from a fool when wee meet him vpon the land, what reason were it for me to hazard my life with four fools vpon the sea.  
5. Now Christian reader, thou that hopest to arrive unto the haven of all happiness, to commit thyself to the safe conduct of a shiue●ed and windshaken bark, such vnsteddy mariners, such waftinge on the water to and fro, such winds as will blow out of any corner, where preferment may arise in this the protestants congregation, whose synagogue lies like a ship without a pilot, tomblinge and tossinge up and down in the uncertain waves, shaken with boisterouse winds and storms, under wreak and rage of every malicious cloud and tempest; What canst thou expect, but either to run thyself headlong vpon the rocks of self division, or be utterly overthrown by the stormy blasts of others malignant and turbulent spirits: For it must needs be, that where there ar so many importunate winds and unstable waters, and giddy headed pilots, there is great necessity of good oars and steady ancors, or imminent death. david the holy prophet, would ask of God but one spirit, and that a right, considering that it is the divell which powereth many spirits into one body, many minds into one head, many opinions into one brain, and fraughts them every day with newborne novelties; Where God hath but for one body, one spirit to guid it, and in his church but one spirit to govern it, sith divided spirits ar the nurses of confusion, where the singleness of spirit, is the mother of true religion.  
6. Then( dear soul) touching the certainty of auricular confession and priests absolution, canst thou acertaine thyself, and by their restless opinions( as I will set thee down the view hereafter) find any resting place for truth? mayst not thou as well tie thy belief, to the last of Luthers foot, as to any word of Caluines mourh. Yea I see noe reason, sith thou dost most ground vpon that notable foundation ( hearsay) and will haue noe more belief then thou seest through the thick spectacles of self liking, why thou maiest not as well lend thy belief to Illiricus, Selnecerus sworn Lutherans to penance and confession, as to the same Illiricus and Selnecerus abiuringe and becoming in few years new reformed Sacramentaries? Or to calvin, to day thus disposed, or to morrow otherwise advised? Canst thou look for of unsettled minds a settled resolution, or of staggeringe or euer-startinge heads any sure footinge, or steaddy place, or of vngrownded principles any sure or sound religion? Then thou mayst well suppose that it is not the protestants doctrine, touching the truth of priests forgeeuinge sins, that can assure thy belief, noe more then with a disordered haile-shott, to hit the mark. For as all bodies, where there is most disturbance of humors, are soonest subject to dissolution; so in all matters of religion, where there is such bandinge in opinions, and where they neither go with the feet, not resolve with the head, these must needs be farthest off from all true resolution: for labouringe onely with the wit, to pierce farther and farther, they run vpon endless rocks, and wind them into Laberinthes of new devises.  
7. Plato ordained a lawe, that if any citizen did invent any new thing, which never before was heard of, that then the inventor therof should practise first the same for the space of ten yeares in his own house, before it should be brought into the weal public, and published to the common people. If that these innouators in the fond course of their own invention, when they first hatched their neweborne opinions, had been tied to the straight course of Platoes ten yeares trial, before they had put them abroad to nurse, I dare assure you, that many would haue been loathe to haue fathered their own children, and forborn to haue fostered their bastardlike inventions, with in two or three years after. For look but into the mysteries of the protestants religion, and view but the effects of their shallow searching wisdom, and you shall see as many devises in the vnfoldinge of their religion, as are in any tailors head and shears, for shapinge suits to every youthful humour.  
8. Is not baptism with them, with cross and no cross, & with in the space of ten years crossed in and out, and the cross now in request with the highest? Was not confirmation even of late years( Conference pag. 10 11.) of some churches unadvisedly rejected and now received, as an institution apostolical, and one of the points of the Apostles catechism, and wished earnestly to be again restored?( Conference p. 46.)  
9. Were not the Geneua bibles accounted as the onely toutchstone of truth, and ar not they now accounted by his royal majesty, the very worst of all, yea as yet, small certainty being amongst them of any true translation, to unfold the true meaning of the holy ghost?  
And is not the holy Eucharist so enwrapped in uncertainties, that through such a plurality of opinions, noe man can tell well how to receive it, or what to make of it?  
Is not confession allowed and disallowed, absolution by a priest admitted, and carries with it the privilege of time, and express command of a communion book?  
10. Is not the matter of absolution yet in consultation( Conference 5. p. 13.) & to be pondered vpon, whether these word, ( remission of sins) ar to be annexed or noe, so that in 1601. years, if they haue had the truth, yet in this point they haue had no certainty, such is the itchinge humour of heresy. that once in ten yeare●, it must haue an innovation and so it continewes ever staggeringe and startinge, till it entomb itself within the grave of hir own confusion. I say noe more( dear Christian) if thou hast such a sence-feelinge mind, that thou wilt onely follow that most, which to thine own fancy seemeth to be best: If thou wilt hazard thyself in vncoth paths, and follow his steps who knows not whether he goes aright or noe. If thou wilt abjure confession, and make the abettors therof next inheritors to fol●y, because Kemnitius a protestant misliked it, when before he well approved it. If thou wilt seek truth noe where, but at every wrang●ers gate. I would not wish thee so much hurt, as to be so insen●ate, as the near born inhabitants of the dull making noise of Nilus, as for to hear nothing; neither would I wish thee to feel the sting of these ianglers venemouse tongue. But this is all I wish thee, that where thou hast strayed in the wildes, trodd the mazes, & followed the pipe of these tinkars music, that thou mayst know their error, and find out the right way & so follow the truth.  
11. I will here in open view set down unto thee, their discords, and variety of opinions one from an other, that thou maiest see all their understandings not tasked to one f●eewill, but to their own self liking. I think thou maiest as soon go out with samson and catch 300. foxes, & join them tail to tail, as take 20. heretics to wind hand in hand, and to accord in their opinions. Habes quid sentiam. Thou knowest my meaning. Sententias eorum prodidisse, superasse est, to acquaint thee with their opinions is to overthrow them. And thus I end with Luthers psalm. ( Beatus vir) to james his fellow priest and pastor of Breeme. Blessed is that man, that hath not gone in the counsel of Sacramentaries, nor stood in the way of zwinglians, nor sit in the chair of Tigurines; And thrice blessed had poor England been, if it had not followed the branded sect of Caluenists.  

MINISTROMAXIA, THAT IS the war or disagreement of Ministers one with an other, towchinge the Sacrament of penance and Confession handled in the former chapter.  

Wicliffe against Kemnitius.  
John Wicliffe as witnesseth Thomas Waldensis tom. 2. de Sacramentis c. 135. affirmeth, that confession is not any way proved or ground in the scriptures, and that in the scripture there is noe show therof.  
Kemnitius contrariwise acknowledgeth that in the old lawe, there was both contrition, confession and satisfaction, For saieth he, Nathan absolved david contrite and confessing his sin: whereby Kemnitius it seemeth( contrary to Wicliffe) grawnteth that there is some ground even in the old lawe for confessing; much more then in the new law, albeit he will not haue it a Sacrament. Vide pag. 908. exam.   

calvin against Erasmus.  
calvin averreth, though confession be not de jure divino, yet vetustissimus est eius vsus, a most ancient custom in the church, and that then men had free liberty to go to confession as they list themselves lib, 3. Institut. cap. 4. 5, 7.  
Erasmus in his annotations to the epistle of S. jerome ad Oceanum, and in the annotion of the 19. chapter of the acts, and in his method of divinity; as also Beatus Rhenaus in the book of Tertullian concerning penance, both these affirm that confession and the use therof, is not of any antiquity, Neque in vsu ecclesiae antiquae.   

wickliff against Oecolampadius.  
wickliff proveth that confession is onely by church precept, and by papale appointment, and so hereby introduced, accustomend and commanded. Waldensis de Sacramentis p. 135.  
Oecolampadius in his book entitled( that confession be not burdensome) teacheth that Confession is neither by gods lawe, nor by any command of the church, Imo ne ab ecclesia qui●em, except saith he it be of most manifest and public sins.   

Luther against Kemnitius.  
Luther lib. de captivit. affirmeth that secret confession( as now it is used) is pleasing to him, yea profitable and necessary though every circumstance is not to be confessed, neither would he counsel any to confess after that sort. again Melancthon in the Augustane confession ( arti. de confessione) would haue a numbringe of sins in confession, though not, scrupulosa enumeratio, a scrupulouse account: Apolog. art. de confess. moreover Luther in his book of the manner of Confession c. 6. very much doubteth, whether the sins of the heart are to be confessed.  
Kemnitius contrariwise will haue noe particular confession, or recitale of any particular sins, but onely alloweth a general confession vt generali professione, that is, professinge himself a sinner, and by signification of penance let absolution be required.   

Illiricus against the Augustane confession.  
Illiricus apol. confess. Antuerp. cap. 18. Kemnitius 3. parte exam. p. 96. affirm that the Augustane confession doth take the Sacrament of absolution improperly, non proprie  
But the Augustane confession is clean contrary: For it alloweth that absolution is vere ●acramentum. Is most truly a Sacrament, as much as is baptism and the supper of our Lord. Except they will haue that baptism is not, simpliciter ●acramentum. Now what shall we esteem of Illiricus and Kemnitius who had sworn to the Augustane confession, and yet could not tell what they did swear unto?   

Augustane confession against Melancthon.  
The Augustane confession ( cap. de numero, & vsu Sacramentarum) the protestants having then confessed their faith) set down in their sense, which ar the true Sacraments vid. baptism the Lords supper, and Absolution, which is the Sacrament of penance: For these three haue the commandment of God, and the promise of grace.  
Philipp Melancthon in his common places printed anno 1522. openly denieth this Sacrament of absolution, or that it is vere Sacramentum; Which is most clear against the Augustane confession, and onely approveth baptism, which he affirmeth to be the onely Sacrament of penance.   

calvin against the Legates of Norinberge Lutherans.  
calvin albeit he alloweth confession and that private before the pastor for such as are afflicted in mind and can not ease themselves but by an others help( li. 3. instit. c. 4. 5. 12.) yet he would haue it free, not by compulsion or by any enforcement of lawe, and therefore he saieth, noe marvel but that auricular confession is a very pestilent thing, & ideo tot nominibus noxiam ecclesioe damnamus, ac sublatam è medio cupimus.  
The german legates sent from Norinberge after experiment had of the catholic use of confession, and contempt therof, being left to every ones pleasure, just as calvin would haue it: They seeing daily inconveniences grow thereby, having known the benefit thereof before, put up a petition to Charles the Emperor, vt iterum confessionem imperatorio jure restitueret, that he would restore again by imperial lawe, the use of confession, and by lawe bind them unto it. So as these protestants had an other esteem of confession then had calvin; Neither would they haue it free to do as every man listed, which calvin thought to be very pestilent. Vide Dom a Soto in 4. sent. dist. 18. q. 1. art. 1. Who was ghostly Father to Charles the fift.   

The Augustane confession against Luther.  
The Augustane confession cap. de numero Sacramentorum, alloweth penance to be a Sacrament, and to haue the commandment of God and the promise of grace.  
Luther will not allow it to be truly a Sacrament, and saith that it doth want both the institution and divine promise for remission of sins. lib. de capti. in fine.   

Luther against Luther.  
First saieth Luther I deny 7. Sacraments, yet for the time I allow three, baptism, penance and bread.  
Luther after in the same book of captivity( being as he thought better advised) to talk more strictly, would not admit penance to be a Sacrament.   

Melancthon against himself.  
Melancthon in his common places set forth 1522. grawnteth that penance is noe other Sacrament, then the Sacrament of baptism.  
Melancthon in his after books, especially in the apology of the Augustane Confession holdeth, that penance is truly a Sacrament.   

Selnecerus, Wigand, Illiricus, Kemnitius, Lutherans against themselves become Caluenists.  
Selnecerus, Wigand, Illiricus and Kemnitius subscribed first to the Augustane confession, and swore to that apology touching the Sacrament of penance, and so with confession justified it as then Lutherans.  
Selnecerus in the second part of his pedagogy, Wigand in his method of the doctrine of the church, the Magdeburgeans cap. 14. Illiricus in the preface of his book entitled of the sects of the popes, Kemnitius in the second parte of the council of Trent, deny utterly that which they had sworn unto before, touching the Sacrament of penance and confession, being now become Sacramentaries.   

Luther against the poor of Lions.  
Luther affirmeth secret confession which now is used, to be profitable and necessary: & sibi valde placere, lib. de captiuitate, cap. de poenitentiae.  
The heretics of Lions pauperes de Lugduno anno 1160. altogether abandoned auricular confession, denying it absolutely to be necessary, & ipsis displicere.   

calvin against the jacobites.  
calvin alloweth private confession, as necessary before his pastor. when the party is in anguish of mind and perplexed and cannot vnmeshe himself but by an others help li. 4. 4. 5. 12.  
The jacobites defended that it was not necessary to confess any sin to man howsoever, but to God alone: Vide Prateolum verbo Iacobitae.   

The Messalians against our protestants.  
The Messalians anno 380. did forgive sins, without regard had of penance and the church canons, as wittnesseth Damascenus lib. de 100 heresibus.  
The latter protestants can not abide to hear that man should forgive sins, with either regard of penance or church canons.   

The Albanenses against the Andeans.  
The Albanenses thought that a man, after he had committed sin, neither could confess nor ought to confess.  
The Andean hereti●kes anno 380. did both command confession of sins and gave absolution, though they enjoined noe penance.   

The protestants communion book against their practise.  
The communion book biddeth in visiting the sick, to haue a special regard to make confession, & that the minister should use a formale absolution.  
The practise of the protestants is contrary, neither to make confession, nor to take absolu●ion.   

Paulus Phag●us against Martin Kemnitius.  
Paulus Phagius in his commentary vpon the Cha●die paraphrasis in 5 num. granteth that that confession which the Iewes were accustomend to make num. 5 was a particular confession of every speciale fault, for so the Hebrewes did term it: Confessio supper peccato singula●i, a Confession of every and singular sin, sithence in other sacrifices there was made a general confession. Martin Kemnitius stoutly contends, that there was noe such specification of sins, but onely in general: doubting if there should be such specification of sins in the old lawe by confession,( being as it were a figure of future confession) then should there be as particular confession requisite in the new lawe, every sin to be declared, in ●pecie & eum omnibus circumstantijs, in particular and with all circumstances.   

calvin against calvin.  
calvin li. 3. instit. c. 4. 5. 7. saieth, that before Innocent the third anno 1215. there was noe lawe or constitution of Confession.  
calvin in the same section lib. 3. granteth that confession was, poli●ica disciplina ab episcopis instituta, and as Zosomenus noteth by the bishops constitutions diligently observed, which constitution saith he, Nectarius abolished in his time a little before S. chrysostom, who died anno 405. Which was many yeares before Innocent the thirds time. Then howe hangs this together, there was noe lawe of confession before the year 1215. and yet Nectarius abolished a lawe or constitution made by bishops many yeares before? Which lawe( as some writ) was in practise in Decius his time.   

Luther against Illiricus and calvin.  
Luther in assert. art. 5. granteth that arbitrary satisfaction, is neither found in the scriptures, nor in any of the ancient Fathers. So Phillip Melancthon in apologia Augustanae confess. art. de satisfactione in like maner saieth, that the matter of satisfaction is a new thing, and not known of the ancient fathers.  
Illiricus granteth that all the fathers did aclowledge satisfaction, citinge all the fathers for it. calvin 3. instit. c. 4. 5. 38. saieth that all these things concerning satisfaction, ar found in the books of old writers, though they move him little, for saieth he, it is their error.    

THE clergy IN THE parliament of K. Henry the 8. against the clergy in the parliaments of queen Elizabeth and K. Edward. Head and body of their church, against head and body of the same church.  
THe clergy in K. Henry the 8. time, decreed with the king, as supreme head in open parliament, that whosoever should deny the real presence &c. or say that auriculer confession was not necessary, should be apprehended, arraigned, condemned and burned as an heretic, see statut. 31. Henrici. 8. c. 14.  
The clergy in K. Edwards daies, as then head of that church, and so in Q▪ Elsabeths, taking the same headshipp vpon hir, took away auricular confession as a point not necessary. See statut.  

covell against friar Baal and whitaker.  
I doubt not saieth covell( art. 7. pag. 46.) of the virtue of works, that for humilia●ion in penitency of heart, many of the church of Rome far exceedeth ours.  
Friar being an Apostata and taking himself to his wife Doroty, raileth against the church of Rome as the whore of babylon, in which there is noe humiliation of spirit, but confusion, error and antichristianity. Vide ●it. Baleus de script. Angli●.  
Whitaker in his answer to Reynolds refutation for satisfaction, penance, & merit of works, saieth that the papist religion is a very scum, and as a body consistinge of rottenness and corruption.   

Armenians against the jacobites.  
The Armenians hold that there ar some sins so irremissible, that they can not be forgiven of any priest, ergo some ar remissible and may be forgiven.  
The Iacobits hold that it is onely necessary to confess to God, and so consequently not to priests to haue remission of sins.   

calvin against Melancthon.  
calvin 3 instit. c. 4. 5. 39 39. thus much auoutcheth; As for a●l those things that are commonly found in books of old writers concerning satisfaction, they little move me. I see indeed, saieth he, that many of these in a manner whose books remain, haue either erred in this point, or spoken too crabbedly or hardly.  
Melancthon in the apology of the Augustane confession art. de confess. affirmeth as much for the contrary part, that all this matter of satisfaction and penance is forged, lately begun, without either authority of the ancient fathers or holy scripture.   

Whitaker against Brentius.  
Whitaker in a book against the rheims testament pa. 7. granteth, that the fathers when they supposed that by penalties their sins should be aquited, and God pleased; erred grievously, and somewhat diminished the force of Christs death and passion.  
Brentius contrariwise in apolog. confess. Wittenberg 51 cap. de contritione, saieth that wee give too much to Christ and his death and passion by our works, for wee magnify him more then wee ought,   

Andreas Fricius a zwinglian against all the protestants.  
The protestants hold, that by satisfactory works, either is given to little or too much to Christs cross, as appeareth by Whitaker and Brentius vt supra.  
Andreas Fricius a zwinglian saieth li. 4. de ecclesia cap. 12. that by satisfactory works, is given, nether too little nor too much to Christes his cross, but that Christs glory is magnified, not obscured, his blood shed for us not diminished, but increased. And so there is neither too much, nor too little, but his dew.   

The Protestants against Protestants  
Some protestants in Cambridge taught, that such persons as were once justified, though after they fell into never so greeuouse sins, yet they were just still, yea albeit they did not actually repent them of those sins; yea though they never repented through negligence or sudden death, yet these might be saved without repentance. Somme of conference before the king pag. 42. linea 7.  
The dean of Paules( whom this controversy somewhat concerned) affirmed that a man once justified, if that by sin aduultrie, murder, treason, or any such greeuouse sin he should fall, became ipso facto subject to gods wrath and guilty of damnation, and was in state of damnation till he did repent. See the ninth orthodoxal assertion of Lambeth, and the somme of conference before the king pag. 41. 42.   

The communion book not agreeable to the somme of conference.  
The Communion book in the order of visiting the sick, prescribeth a certain form of absolving the sick, that when he hath made a special( not a general confession) the minister should absolve him from all his sins, by the authority of christ committed to him. so as it appeareth, that as the confession of the sick was special, so the absolution from the sins by the minister shouid be special, not general.  
The conclusion of the somme of conference for this point was, that it should be consulted of by the bishops, whether unto the Rubrickes of general absolution, these words ( remission of sins) might not bee added. whereby it is evident, that they can not tell as yet, what to make of their absolution.     

BY THE ANTITHESIS OF the holy fathers of the church with the Protestant doctors, by the opposition of their doctrine one from the other, and the goodness of their doctrine one before the other, may appear more reason to believe the ancient fathers and their doctrine, then the protestants for their preaching absolution. THE XVI. CHAPTER.  
THey that ground vpon this notable foundation( Hearsay) and stands to the venture and revolution of times, and honesty of relators to make trial of truth, though they may listen with their ears to al tales, & open their eyes to all sights, yet must they not lend their belief to all reports. For affections being the feet of minds, and will the tongues promoter, those that make not virtue their mark, conscience their guide, honesty their stand, the fear of God the centre of their religion, oft-times make the speed of their will as feet of their affection, that seldom a self pleasing humour will long suffer t●ueth to hang at their judges In so much, as such as shall come to seek truth in every high way, and perchance shall meet with such ill affencted minds to unfold their doubts(- sauoringe more of flesh then of spirit and grace) I think rather a suspicion of falsehood may harbour in their bosoms, then a full resolution of truth ever( by such ghospellers) possess their mind.  
And most certain it is, in maleuolam animam non introibi● sapientia. To come therfore unto the Epicures door, to know where truth dwells, It is not for his tooth to haue and to agree with a hongry religion. To the ryotouse and dissolute, it goes against his hair to do penance with hayrecloth and ashes. To the wanton and lasciuiouse, it is not for their humour to fast and pray. Protestancy is to too much for wyuinge to speak for vows and nunneries To come to the ministry, they ar too open mouthed for marriage, to speak for priests continency. And to come to the nycest dames for confession, they ar too coye, and tiptoe wise to kneel down at a priests feet, and tell their sins for absolution. In so much that all heretics and Atheists, ar so high stoomackt & straight laced, that there is not among a thousand one, but thinks his wit best, and noe coin good, but that which is stamped with his own mark.  
being therfore that scripture is the book of life, and yet enclosed within the shell of crabbed difficulties, and that the anuyle whereupon it is to be hammered, is not within the forge of every brainsick head. And moreover sithence therein there is but one way contained, wherein wee ar to tread, one light which is to enlyghten us, and one onely spirit, which is chief rector of the quyre to direct us, controversies being as rife as common suits in lawe, and every pettifogger brings the ancienter divines( as it were) to school again: Wee must therfore seek there, where by all probable reason God hath most infused his gracious spirit, to lead every well affencted mind by the hand( as it were) into the high way and right path of truth.  
And to follow the rule which Aristotle( the very toutchstone of wit) hath expressly set down to know unto whom most chiefly wee ar to lend our belief▪ he reduceth it principally to this, that for three causes we beleeue a man most, and that he will deceive us least. 1. First if he bee a wise man, 2. if he be a godly and a virtuous man, 3. If he be our friend and a frendlie man. For it carries with it great probability of reason, that a wise man should hardly err, a good and godly man should seldom lie, and a friendly man not often deal doubly with his friends.  
Of all these three two especially haue been most apparent in all the eclesiastical doctors, which haue wittnessed the truth of our catholic faith, and haue withstood the maligninge spirit of all gainesayinge and upstart heretics. For in the deepest and soundest points of all philosophy, both moral, naturale and supernatural haue not most of them had such a prerogative of excellency, that those were counted the perfectest divines, which were skillfullest in their writings? Of this account and high esteem was S. Thomas, that had the very soul of S. Augustin, S. bonaventure the eye of whose understanding was not dazelled for special illuminations. Scotus that could hit the very needels eye in every devise. Albertus for his excellency caIed Magnus. Alexander Hales for his liuelie knowledge called, fons vitae, the fountain of life. Petrus Lombardus for his singular learning entitled master of sentences. All whom it shall be sufficient to honor and admire with due reverence and to beleeue them stedfastlye, knowing that the ministery of this age, at whose elboes their wives do so iogg and iubble for howse-hould affairs, that they can hardly attain to such exquisite knowledge of so high and secret mysteries.  
Now among the Grecians as also the latins, haue there not been as many, that for true divinity haue purchased, the glory of perfectest divines; and the flower of those their times? The great basil and his brother Gregory Nicen, and his especial fre●d and schoolefelowe Gregory Nazianzen, and that famous orator that was equal, & of the age with these, who for his eloquence of speech was called chrysostom, as much to say a golden mouth, and Theodorete which thought him to bee the mirror of the world, and the ancient unto all these Origen, that when he writ well, noe man was there that could go beyond him, among the latins what was S. cyprian, S. Ambrose. S. Augustine, S. jerome, who in the hebrew, greek and Caldie tongue was most conversant. Lactantius Firmianus the very Tully for eloquence in his age, Arnobius, and in all humane knowledge most, exquisite; Boetius Seuerinus with many others.  
All these most learned men, exquisite in all knowledge both divine and humane, with many hundreds of others mentioned in all ecclesiastical writers, whose honor is so deservedly famous through out the whole world, that their industrious traueiles in composinge writing, handlinge, searching, expoundinge and deliueringe the mysteries of gods church, haue gained the van●age of prejudice against them. that gainsay them, and the pre-eminence of glory above all that follow them.  
And concerning the second thing, which is true holinesse and sanctity of life( which gives life and assurance to all belief) they being altogether separated and disjoined from all worldly corruption, freed their souls from all inordinate and carnal affections, tha having nothing to withdraw them from the clear speculation of truth to grace vpon one, or gratify another, that if they had hunted vpon the hote sent of human respects, well might our saviours words haue been truly verified. Quomodo credetis cum hominum gloriam tanti & Dei gloriam nihili faciatis And the wisdom speaking of the wicked. Quod illorum malitia eos excoe●uit, & veritatis cognitione priuauit. But it was not so with these holy fathers, for their live being ground on all virtue, and the foundation of all verve being the divine reason, hence hath flowed into their souls the free goodness of almighty God, which hath taken such liuelie roote by care, study and diligence, that hereby the self same grace hath blessed all their labours.  
Now to come to the libertines of this age, and to knock for truth at their doors: in what hazard and narrow favourits is truth, when it passeth the file of these mens judges, how maimed and deformed becometh it? How violently shall scripture be wrested, when it shalbe stretched vpon their tentors? How deep can they dive into the fountains of life, when the mud of worldly affairs, doth stop up their eyes?  
What then shall wee think of Montanus in whose brain was first forged the denial of all absolution, penance, and priests reconciling of sinners? A man in that time( as wee breath nothing now a daie● but honor and preferment) lifting up the balance of his famed about the year 181. after Christ and violent in that humour of ambition, pulled him even from his own iudgement, that daringe to do that which he knew not well how to do, made himself the holy ghost, and by illusion of a wicked spirit, with his associate Maximilla, impiousely both hanged themselves.  
And as for novatus, an other impugner of priests absolution in the year 255. and captain of the Cathary a puritan sect, that under the shade of that name, wrought all their mischief; he that will know what this man was▪ let him but red the 8. epistle of S. cyprian and second book, and he shall see him painted in his coulers, a man delighted in much novelties, of insatiable avarice, a furiouse Rab in, intolerable proud, known and taken of all the bishops for a naughty pack, condemned by good priests for a faithless heretic, a match to kindell all sedition, an enymye to all peace, In so much that Cornelius writing to Fabiā avoucheth, that he was possessed with a divell in his youth, and so had to do with conjurers: and finally, after many wicked tricks, God stopped his breath, even at such time as he breathed nothing but pride and souerantie.  
To omit the Andeans who began in the reign of Valentinian the elder anno 380. yet for difference from the former heretics, did think onely that they did harbour truth in their house. For they would haue a confession of sins, and withall would give absolution, but would not in any way enjoin penance, so that confession became a mockadge, whereby many ran more headlong into a ruinous downfall of all sin and iniquity.  
And were not the jacobites anno 584. a company fraught with vanities as it were, beyond all ridiculous, baptizinge their children in their foreheads, as we burn rogues with a hote iron in their ear, not believing a trinity, but an unity, such crossinge themselves with one fingar, and loath to spend any allowance of their labour for confession?  
Now the Waldenses anno 1160. even the very of-scoweringe of the people, squaring against the clergy in their apostleships, making all carnal copulation of man or woman whatsoever to be just and lawful; had such a touth against auricular confession, and all prayers( saving the Pater noster to whom it was much beholding) that they utterly abolished it, and so continued in the crasednesse of their minds, being men possessed with all dislikes and discontents.  
John Wiclif anno 1380. among the fooleries of his opinions, stood at the staffe● end in defiance of auricular confession, like a bemyred dog that defiles with fawinge, following the discontented humour of the duke of Lancaster against the clergy. And as nature loues to exercise that part most, which is least decayed( the tongue) he cared not what to say so he said something. In so much that Vadianus of Zurick a protestant, affirmeth of him, that in points of religion he was foully overseen, and more given to pratinge and scoffinge, then well became a sober divine.  
And what shall wee think in comparason of ancient divines of Martin Luther, a pot prophet, and hot spurred divine, one of the reformers of our englishe religion, and putter down of confession; of Carolostadius Oecolampadius, Vldricus Zuinglius, of John calvin that branded priest, of Beza that libertine, who made religion but the very outeside of all his mischief, shall not justly the church of God be thought to be in pitiouse cafe and miserable estate, when it shall hang vpon so slender and rotten thirds, that if we should haue wanted the holy and sacred doctors, and their through searching wisdom( the holy ghost as it were guidinge their pens and mouths) & haue thoroughly relied vpon the honesty and credit of these upstarts, and followed the free liberty and course of their inventions; had not the majesty and honor of gods book been well upheld? By the holy fathers many deep and profound points of doctrine concerning Christian religion haue been truly taught and vphoulden, the prophets expounded, many histories set down and explained, many difficile and dark places, thoroughly decided; whereas by these tracers vpon the pinnacles of their own conceits, led by the spirit of division, nothing so hard, but it is more obscured, nothing so certain, but it is made more uncertain.  
Weigh but in equal balance( good reader) as I shall most plainly set down unto thee the holy ancient fathers, with the greatest and chiefest doctors of their church, the honesty of the one, and dishonesty of the other, doctrine with doctrine both together, and thou shalt find that twelve of their doctors with all their doctrine, will scarce afford a quartren of a pound of true and lawful weight, and that one father shall overweigh a dozen dozen botcherly falsifiers, whose words of their mouths ar scarce as good as the length of their foot, that if any should pound and wring out of their writings the very suck and iuse, I think there would hardly be found a dram of true and honest divinity.  
Thus gentill reader thou seest in brief by way of opposition in a sort differenced, the ancient catholic doctors, from our new protestant divines, the doctrine of the one set a parte from the other, and by the goodness and fruit therof distinguished. Now choose whether thou wilt follow paul or Apollo, Augustine, jerome, ciril Ambrose &c. To the sound of whose praise all the world joins mouths; Or Luther Caluin Melancthon, Wiclif, Beza as enuyinge visors and gnawinge orators. I told thee before: In maleuolam animam non introit sapientia, follow not every stream for 'vice hath his flow.   

BY comparing SCRIPture with scripture, and aunsweringe one place by an other, with the censure of some holy fathers, is proved, the catholics Auricular Confession. THE XVII. CHAPTER.  
SIthence that all scripture is of God, and therfore hath such force and efficacy, that all proof which is taken from thence, must needs be of all other most invincible, being the star which leads us to Christ, the ladder which mounts us up to heaven, the very toutchstone to try all truth by; Hence it hath proceeded, that mens affections haue more growndedly framed their opinions; and in defence of any conceited truth hereby, haue been more earnest a great deal in maintenance therof, according as the nature of that evidence which scripture yieldeth, hath wrought correspondently in their belief. And albeit in citinge scripture, such may be, from text to text the undeniable verity alleged and reasons so apparently propounded, that the scripture proof noe doubt in vallieu and strength exceedeth al: Yet how many ar there now a daies that, for the most parte, even such as are readiest to city for one thing five hundred sentences of holy scripture, will cut the thrid and quote the text so right, that it shall justly auoutch the self same thing, for which it is brought and thereunto alleged. Did not Ireneus writing against the heretic Valentinus then upbraid the novellants of that age, with this itching humour, of manglinge and misconstruinge the holy scripture? iron. li. 1. de here. cont. Valent. Ordinem( saieth he) & tex cum scripturarum supergredientet, & quantum in ipsis est soluentes, membra veritatis transferunt & transfigunt, &, alter ex altero facientes, seducunt multos ex his quae extant ex dominicis eloquijs male come posito phantasmate. That is, these heretics ouerrunning the order and text of the scripture, and in as much as in them lieth dis-membringe the limbs of the truth, they alter and transpose matters, and 〈◇〉 one thing of an other, they deceive many by that they gather out of our Lords words and join them to their ill favoured fancy.  
I will not defraud thee( gentill reader) of such main sinews from which more powerful incitements in persuasion may arise both Pro and Con, in the quotation of scripture texts, neither would I haue thee to think every cited place of any one, a sure inducement to make saleable any cause in gross, nature working in us all, a love to like our own conceits. Howbeit that scriptures being alleged plentifully on both sides( with an ouerchardge sometimes) lest the holy verity of the cause should any way be vnwittnessed, yet I earnestly desire thee to reexamine every text, parcel by parcel, to to sift and resolve all alleged proofs of scripture, and so shalt thou come to the very roote from whence truth doth spring, and to the trial of that toutchstone, wherein all resolution of mans mind relieth. It shal be neither( thine) nor( mine)( my yea) nor( thy nay) sith every breath may well blow to itself some probable conjecture of their own. For in that strife which was between the catholic fathers and the Arians, Donatists and others of such like perverse and froward disposition, as long as one alleged scripture on the one side, scripture on the 〈◇〉 side was as freely op●osed; In so● much that impossible it was( such kinds of proofs nourishinge contention) that the matter then in controversy could grow to any issue or end, when scripture was the Champion for them both in open field.  
I haue here therfore most plainly set down what by scripture can apparently be objected, and so with all as evidently opposed how with scripture it may be solved, so that the verity of the scripture( which ar witnesses proper to neither but common to us both) I haue left as indifferent to be weighed and censured by a third; In so much as weighinge matter with matter, cause with cause, reason, with reason, thou mayst as well lend thy belief( for the verity of the text) to the doctors censure, as unto any new upstarts unadvised resolution, and conceited opinion.  

QVID PRO QVO, An answer by scripture to the protestants objections out of scripture, against confession, priests absolution, and sacramental satisfaction.  

objection Psalm. 32. vers. 5.  
I will confess myself unto thee o lord and thou forgivest the punishment of my sin. Ergo david confessed unto God and not to man: Ergo confession ought to be to God alone.   

answer levitic. 4. vers. 23.26.  
If one show to him his sin he hath committed vers. 23. that is confess it to the priest, then shall the priest make an atonement for him concerning his sin, and it shalbe forgiven him. Ergo Confession was made unto the priests in the old lawe, and the priests atoned the delinquent and by their means sin was forgiven vers. 26. And why might not david confess himself to the priests according to the lawe of Moyses.   

The censure of both places by the opinion of others.  
rabbi Hama an interpreter of the Iewes lawe, thus declareth the custom and maner the Iewes had, in making their confessions. Necesse est( saith he) vt sigillatim exprimat ●eccata sua. It is necessary that every sinner declare his sins one by one in particular to the priest, and this was the custom of his forefathers See Adrianus Linus, Galatinus.   

objection Psalm. 105.  
confess yourselves to our Lord, for he is good. Ergo to God alone wee must confess our sins, and not unto man who is nought.   

answer james 5. vers. 16.  
confess therfore your sins one to an other, and pray one for an other that you may be saved. Ergo confession of our sins may be made unto a man, and if to any, much more to the priest, who hath the word of reconciliation as S. paul saith to the Corinth.   

The censure of Origen hom. 2. in Leuit. and S. Beede.  
In this silence there must be this discretion, that our daily and little sins we confess one to another or unto our equales, and to beleeue to be saved by their daily prayer, but the vnclenesse of greater leprosy, let us according to the lawe open to the priest, and at his pleasure in what manner and how long time he shall command, let us be careful to be purified.   

objection Numbers 14.18.  
God is forgiuinge iniquity and sin: again O lamb of God that takest away the sins of the world. Ergo God onely forgiveth and taketh away our sins, and what then availeth the priests absolution.   

answer Math. 9. versus 8.  
And the multitudes seeing it, glorified God that gave such power to men: that is to remit sins and to work miracles. Ergo why may not priests by Christes communicating this power to them remit sins?   

The censure of Saint Ambeose li. 2. de poenit. cap. 2.  
Naaman Syrus believed not that his leprosy could be cured by water, but that which was impossible, God hath made possible: it did seem impossible that by penance sins should be forgiven; but christ hath granted this unto his Apostles; Which from the Apostles is translated to the office of priesthood.   

objection psal. 32. vers. 5.  
For I thought I will confess against myself my wickedness unto thee o Lord, and thou forgavest the punishment of my sin. Ergo what need wee go and run to man for absolution and pardon of our sins, when it is God alone that forgiveth?   

answer Math 3.6.  
Then went forth( to John) jerusalem and all jury, and all the country about jordan and were baptized of him in jordan confessing their sins. Ergo why did these people go to confession to John and confess their sins, and had not recourse onely to God.   

The censure of S. cyprian Epist. 16. li. 3. ad plebem.  
because every one should confess his sin whilst the offender is yet living, and his confession be admitted and his satisfaction and forgiveness by the priests may be acceptable with God.   

objection Esay. 43. verse 11. & 25.  
I even I am the Lord and beside me their is no other saviour. I even I am he that putteth away thine iniquities for my own sake, and will not remember thy sins, put me in remembrance: Ergo there can be noe other saviour but God. He onely can forgive and put away sins, what need wee then recurre to man.   

answer james 5. vers. 20. & John. 20.22.  
Let him know that he which hath converted the sinner from going astray out of his way, shall save a soul from death, and shall hide a multitude of sins. Ergo it is not derogatory from gods honor, to attribute our salvation to any man, as to a worker under gods, and who in his room shall forgive our sins, and so in this respect may save us, according to that Ion. 20. receive ye the holy ghost, whose sins ye forgive ar forgiven them. Ergo it is not onely God, but also his priests that haue power by his commission to forgive sins. Ergo why may not wee then put them in remembrance.   

The censure of S. cyril. l. 12. c. 56. in joan.  
It is not absurd that they forgive sins which haue the holy ghost, for when they remit or retain, the holy ghost remitteth or retaineth in them, which they may do two ways, first in baptism, then by penance.   

objection 6.  
Come to me( saieth christ) all you that ar heavy loaden, and I will refresh you. What greater burden then sin, Ergo what need wee go to any man but christ.   

answer mat. 8.  
go show thyself to the priest( saieth christ) and offer the gift which Moyses commanded for a testimony to them. Ergo priests haue to do with us although wee haue been with christ, even by commandment of christ.   

The censure of S. chrysostom li. 3. de Sacerdotio.  
The priests of the old lawe( saieth he) had authority and privilege onely to discern who were healed of leprousie, and to denounce the same unto the people, but the priests of the new lawe, haue power to purge in very dead the filth of the soul, therfore whosoever despiseth them, is more worthy to be punished then the rebel Dathan and his complices.   

objection Colloss. 2.21.22.23.  
Ar ye bu●dened with traditions? as touch not, taste not, handle not & c? Which things indeed haue a show of wisdom in voluntary religion and humbleness of mind, and in not sparing the body, which ar things of noe value, sith they pertain to the fillinge of the flesh. Ergo it is true wisdom and good religion to spare and cherish the body and not to chastise it with fasting, prayer satisfactory works, which are monks merits and monkery.   

answer luke. 2.37.  
And there was a prophetisse one Anna, which was a widow above fouerscore and fouer yeares, and went not out of the temple, but served God with fastings and prayers night and day. Ergo shee was a fool that could live a widow so long and committed monkery in not sparing hir body, h uinge regard not to fill hir flesh, absteyninge from touching, tastinge, yea from marriage.   

The censure by S. jerome in 1. cap. Ioelis, supper accingite vos & plangite.  
He that is a sinner and whose conscience doth bite him; let him gird himself with haircloth, and let him go into the church or temple, out of which for his sins he went, & cubet vel dormiat in sacco, let him lye and sleep in saccloth, to make satisfaction to God for his former delights, and pleasures, by which he hath offended God; vitae austeritate, by rigor of life.   

objection John 8 11.  
And Iesus said, neither do I condemn thee; go and sin no more. Ergo what needeth any punishment for sin or satisfaction for the same, when christ is pleased and hath forgiven the guilt therof.   

answer 1. Corinth 5.  
S. paul put the incestuouse Corinthian to his penance and rebuk for the destruction of the flesh, that the soul might be saved. Ergo S. paul made more a do, then onely to haue a bare faith in Christ: yea for his sin he enjoined penance.   

The censure of S. Augustine Hom. 60. cap. 15. ex lib. 50.  
It is not sufficient to change thy manners into better, and to depart from thy wicked deeds except thou dost satisfy God for those things which thou hast donne.   

objection act. 19 18.  
though many came to Saint paul confessing and declaring their deeds, yet wee hear not of any enjoined penance, and why then should priests enjoin penance, or satisfactory works?   

answer joan. 20. Math. 16.18.  
christ gave noe less power to his Apostles and their successors to bind then to loose, to forgive then to retain; Quorum remiseritis, quorum retinueritis, Ergo why may not the apostles successors bind them to do such works as may pacify gods wrath and anger, by fasting prayer and such satisfactory deeds, fasting and prayer being such works whereby wee serve God▪ luke. 2.   

The censure of S. Augustine hom. 50. cap. 11. ex lib. 50.  
Let the sinner come unto the prelates by whom in the church the keys ar ministered, and now becomminge as it were a good son, maternorum membrorum ordine custodito, let him receive of his rulers and gouernours prepositors of the sacraments the mean and measure of his satisfaction, that in offering the sacrifice of a troubled heart devote and suppliant he may do that notwithstanding, which may not onely be available to him to receive his health, but also be an example to others. Et in Psal. 50. Non Domine non erit impunitum peccatum meum, non impunitum erit, said ideo nolo vt tu punias, quia ego peccatum meum punior.   

objection Esay 53.5.  
The chastisements of our peace was vpon him, and with his stripes wee are healed. Ergo what needeth any more stripes, satisfaction, punishment, or penance for sin?   

answer 1. Corinth. 9, 27.  
But I chastise my body and bring it into subiection or servitude, lest perhaps when I haue preached to others, myself become reprobate. Ergo why did S. paul use such rigor, and voluntary punishment, if Christes had been enough.   

The censure by Theodorete in his epitome of divine decrees cap. de poenitentia  
These wounds ar curable which are made after baptism not to be cured as heretofore by onely faith and so remitted, but by many tears, weepinges, lamentings, sighs, fastings and prayer, & per laborem facti peccati quantitati contemperatum, by labour of the work proportionable to the quantity of the sin.   

objection 1. Petrus. 2.24.  
He bare our sins in his body by whose stripes the were healed. Ergo what needs any more burden in our bodies, satisfaction, or punishment, is not Christes passion enough?   

answer 1. Colos. 24.  
now rejoice I in my sufferings for you and do accomplish those things that want of the passions of christ in my flesh. Ergo why doth S. paul say that there is something wanting to Christes passion, that he must fulfil in his own flesh, if Christes stripes had been enough?   

The censure by S. Bernard sermo. 5. de omnibus Sanctis.  
because delicate members must be joined and united unto a head pricked and tormented with thorns, and other greiuouse and painful passions, for wee must bear always about in our bodies the mortification of Iesus, that the life also of Iesus may be manifested in our mortal flesh 2. Corinth. 4. versu. 10.   

objection 1. Pet. 2.21.  
For also Christ suffered for you. Ergo what needs man to suffer.   

answer 1. Pet. 2. versus 21.  
Christ left us an example that wee should follow his steps. Ergo why not to suffer as he did?   

The censure by S. John 1. John joan. 2. vers. 6  
He that saieth he abideth in him, ought himself to walk even as he walked.   

objection mark. 16.  
Who so shall believe and be baptized, shalbe saved. Ergo what needs any other confession and satisfaction?   

Answer act. 19 18.  
And many of them that believed came confessing and declaring their deeds to paul. Ergo they believed and most probable they were baptized, why did they then confess to paul, or what needed they to haue confessed?   

The censure by S. Athanasius ser. in illud, profecti in pagum.  
If thy bonds ar not yet loosed thou maiest deliver thyself up to the disciples of Iesus, & they ar present that can loose thee by that power which they received of our saviour.   

objection joan 1,  
behold the lamb of God that taketh away the sins of the world. again I am he that blotteth out thy sins. Thy faith hath made thee whole.   

answer Ecclesiast. 3.33. Dan. 4. vers. 24. tub. 4.10 luke. 11.41.  
Water quencheth burning fire, and alms takes away sin: break off thy sins by righteousness, and thy iniquity by mercy. alms delivereth from death and darkness, give alms and all shal be clean unto you. Ergo if faith be enough why is extinguishing of sin, redeeminge of sin, deliueringe from death, to cleanse sin and satisfy for sin, attributed to alms and to good works?   

The censure by Saint Ambrose lib. 2. de poenit. cap. 5.  
He said both are blessed, he whose sin is remitted by baptism, and he whose sin is covered by good works, for he that doth penance, ought not onely to wash away his sin by tears, but hid them with better works. Peccatis tuis venundatus, redime te operibus tuis.   

Obiectio Math. 28.18.  
All power is given to christ in heaven and in earth. Ergo what power haue priests in earth or in heaven?   

answer 2 Corinth. 5. John. 20.  
God hath given us the ministry of reconciliation. As my father sent me so I sand you, whose sin ye forgive are forgiven. Ergo priests the successors of those to whom christ said this, haue some power in earth and in heaven vid. to forgive sins.   

The censure of Gregory Nazian. oratione ad imperatorem, and S. Augustine lib. de civit. 20. & Hilarij in 16. Math.  
Blessed is the porter of heaven, whose earthly iudgement is afore judged authority in heaven. The seats of iudgement in the apocalypse ar to bee understood of the seats of the rulers, and the rulers themselves by whom now the church is governed: ovis mea es, & nos tribunalia habemus.   

objection john 5.22.  
The father iudgeth noe man, but hath committed all iudgement to the son. Ergo christ hath all power to judge, and not his priests.   

answer 1. Corinth. 5.22.  
For what haue I to do to judge them which ar without( that is such as were not Christians.) Ergo S. paul had authority to judge them which ar within, such as were of the flock of christ. And if S. paul had noe power to judge, why did he judge the incestuouse person?   

The censure of S. chrysostom lib. de dignitate sacerdotis.  
Christ hath translated al iudgement which he received of the father, unto the apostles and priests.   

objection 2. corinth. 5.18.  
God hath reconciled us to himself by christ. Ergo what needs any other reconciliation of man, & God indeed was in christ reconcylinge the world to himself, but christ did reconcile from sins.   

answer 2. Cor. 5.18.  
God hath given us the ministery of reconciliation, and hath put in us the word of reconciliation And Ion. 20. Whose sins ye forgive ar forgiven. Ergo man doth reconcile and remit our sins.   

The censure of S. Gregory, oratione ad mulierem peccatricem.  
boldly show thy self unto the preiste, & such things as ar secret open to him as to thy physician thy secret wounds, ipse honoris & valetudinis tuae rationem habebit.   

objection Numbers 14.20.  
And our Lord said I haue forgiven and pardonned it, that is the peoples iniquity. Ergo why should wee sue unto man for pardon?   

Answer.  
For myself( saieth S. paul) that which I haue pardonned for you, I haue pardonned in the person of Christ. Ergo S. paul did & could pardon as he was in the person of christ.   

The censure of S. Le● Epist. 91.  
Chr●st Iesus hath delivered this power to the rulers of the church, that they should give unto such as confessed, the dead of penance, and so cleansed by satisfaction, admit them by the door of reconciliation to the communion of the Sacraments.   

objection Rom. 6.23.  
Donum Dei vita aeterna. eternal life is the gift of God. Ergo it is not gotten and caused by our traueles, what need then our satisfactory works?   

answer 2. Corinth. 4.17,  
This our tribulation which presently is momentary and light, causeth or worketh above measure exceedingly an eternale weight of glory in vs. Ergo by our works our glory is caused. Ergo why may not our works then be satisfactory for sin, that can remounte us to glory?   

The censure by Origen Hom. 15. in Leuit.  
Thou maiest redeem thy sins in this life, if that thy hand may find a price which it may restore. But what is this price? It is of penance heaped up with tears. And by thy hands it is found out by labour of thy work, labour boni operis inuentum.   

objection actor 8.22.  
Repent therfore of this wickedness, and pray God that if it be possible, the thought of thy heart may be forgiven thee. Ergo it is enough to pray to God for forgiveness of sin, yea for most wicked and secretest sins, without either punishment or chastisement of our persons.   

answer Math. 21.20.  
Woe be to thee Corozaim, woe be to thee Bethsaida, for if the great works which were donne in you had been donne in Tyre and Sydon, they had repented long a gone in haircloth and ashes. Ergo affliction of body, austerity, punishment of skin with haircloth belongeth to repentance.   

The censure by S. Augustin epi. 108.  
To do penance and repent for our sins spoken of by S. paul 2. Corin. 12. versus 21. is to do great penance as penitents did in the primitive church.   

objection 1. John cap. 1.7.  
And the blood of Iesus christ his son cleanseth us from all sin. again 1. ad Heb. versus. 3. he( vid. Christ) bearing up all things by his mighty word hath by himself purged our sins. Ergo it is Christes blood, and christ that purgeth our sins and nothing else.   

answer acts. 8.22.  
do penance therfore for this thy wickedness and pray to God if perhaps this cogitation of thy hart may be remitted thee. again luke 11. vers. 41. But yet that remaineth give alms. and behold all things are clean unto you. Ergo it is not onely the blood of christ without any other thing that remitteth sins. For there be many means and instruments of remitting sin, but all by the force and merit of Christes blood applied by them, as by prayers fasting, penance, almesse deeds, faith, sacrifice, sacraments and by priests john 20. Whose sins they remit ar remitted. Yet none of all these otherwise remit sin, but in the force, by the merit and virtue of Christes blood.   

The censure of S. Augustin & venerable Bede vpon this place, as also by S. jerome lib. 2. contra Pelagium cap. 3.  
Christs passion doth not onely remit in baptism the sins before committed, but all other afterward also donne by frailty, yet so, if wee use for remission of them such means as be requisite, and as christ appointed, whereof he reckoneth some, and this may be one by priests, christ saying, whose sins ye remit are remitted.   

Obiestion luke. 18.13.  
But the publican standing a far off would not lift up so much as his eyes to heaven, but smote his breast saying, O God be merciful to me a sinner. Ergo it is enough to strike his breast and aclowledge in general terms to bee a sinner, and not to tell the sins in particular.   

answer Act. 19.18.  
And many of them that believed, came confessing and declaring their deeds. again james 5. verse. 16. confess your sins one to an other. Ergo we must confess our particular sins.   

The censure by S. jerome in 16. Math.  
Then the bishop or priest knoweth who is bound and who is to be loosed, when he heareth the variety of sins. again S. Basil quest. 288. saieth, it is necessary to confess sins unto them, to whom the dispensation of the mysteries of God is committed.   

objection John 20.23.  
Whose sins ye shall forgive, they are forgiven, and whose sins ye retain they ar retained. Ergo albeit christ gave to his Apostles power to forgive sins, yet he wills not any to come to confession to them. Ergo to confess is needless.   

Answer Math. 28. ●9.  
going therfore teach ye all nations Baptisinge them in the name of the father, and & of the son, & of the holy ghost. Ergo as the Apostles having power to preach and baptize, though hnone commanded to come to be baptized and hear, yet all are bound both to hear and to be baptized: so christ giving power to his Apostles to forgive sins, all that ar in sin ar bound to seek forgiveness at the hands of the priests. again many of them that believed came confessing and declaring their acts act. 19.   

The censure by S. Augustin Hom. 49.50. tom 10. and S. james. 5.  
confess your sins one to another. Ergo most likely to priests to whom power( Ion. 20.) is given to forgive sins. For saieth S. Augustine let noe man say I do penance secretly, I do it before God alone, God which hath to pardon me, knoweth well that I repent in my heart. If this be all, then in vain was it said unto priests, whose sins ye shall loose in earth, they shalbe loosed in heaven, then in vain were the keys given to the church. again saieth S. Bernard, it was sufficient to show the physician to the sick man, who( if he willbe cured) let him seek for him.   

objection 1. Corinth. 8  
But meat maketh us not acceptable to God, for nether if wee eat, haue wee the more; nether if wee eat not, haue wee the less. Ergo the papists fastings ar not satisfactory or acceptable to God.   

Answer 3. reg. 21.  
Now when ahab heard these words( the threatinges of God) he rent his clothes, put on sackcloth vpon his flesh, and fasted and lay in sackcloth, and went demisso capite holding down his head, or( as some english translations haue) went barefoot. And the word of our Lord came to Elias the This bite saying: seest thou how ahab is humbled before me? because he is humbled for my cause I will, not bring evil in his daies. Ergo to please and pacify, fasting, prayer wearing of heircloth and punishing of the body, is satisfactory.   

The censure by S. cyprian li. 4. epist. ad clerum.  
I admonish your religious care, that to please and to beseech God, ye lament not onely with voice, but with fastings and tears, and all manner of prayer. For wee feel the whipp, when neither wee please God by our good deeds, or do noe satisfaction for our sins.     

BY THE PROTESTANTS not fully satisfying these demands, which shalbe proposed concerning their preaching absolution, touching conformity to the apostolical use, and ordinance therof, shal be seen, that the catholic priests absolution, is more agreeable to the doctrine of Christ, then is the protestants. THE XVIII. CHAPTER.  
such was the love and favour of the people towards Pericles in Athens, and unto cyrus in Persia, that the midwiues and nurses in both these countries, had charged given them by parents, to show their best skill to frame and mould their young infants like unto cyrus in Persia, and Pericles, in Athens. Yet few or none( though the nurses did their best endeavours( were found in Athens like Pericles, unless it were with a long head, and few or none were heard of in Persia like cyrus, unless it were with a crooked nose. Perusinge over( gentle reader) the late somme of conference before the kings majesty concerning the point of priests absolution, with the assembly of Ministers, the midwiues and nurses of that religion, appointed to frame and mould it according to the institution of christ, I find little or none accord at all with the doctrine of the fathers, or practise of the church, even from the Apostles time, with this their new invented manner of absolution, or like in any point to that used in those former ages, unless a certain show of retaining the name of confession and absolution, which wee may either turn to a shipmans hose, or a crooked persian nose of wax.  
For if we consider the confession and absolution specified in the conference pag. 8. there are two kinds onely expressed as from God; the one general, the other particular, the first little differenced from prayer or preaching( which do import noe absolution) the second more special, and to be applied to special parties, who having committed a scandal and repenting, are absolved: for otherwise where neither excommunication nor penance precedeth, there needs noe absolution. As also pag. 12. the confession there expressed to be in the beginning of the communion book, and the absolution following it, wherein the Minister doth nothing else but pronounce an absolution in general. And moreover, view but in the communion book the other, more particular and personale form of absolution prescribed to be used in the order of the visitation of the sick, which the protestants confess, & not onely Augusta, Bohemia, Saxony, retain and allow, but master calvin doth also approve, and is in England allowed as apostolicale and a godly ordinance, in that this absolution is given in the name of christ to one that desireth it, and vpon the cleeringe of his conscience.  
The order is in the visitation of the sick, that the sick person shal make a special confession. After which confession the Minister shall absolve him in this sort. Our Lord Iesus christ who hath left power to his church to absolve all sinners &c. and by his authority committed to me, I absolve thee from all thy sins, in the name of the father and of the son and of the holy ghost. This maner of absolution and confession is seen & allowed as apostolical by the protestants, and wee are to examine how far forth it accordeth with the practise of the former ages, ever since the Apostles and Christes time.  
And to omit the contradiction which may be gathe●ed out of the 8. page., where there is acknowledged but two sorts of absolution, the one general by prayer and preaching, the other absolution from scandals, and as wee term them, suspensions and censures of the church, And yet nevertheless in the 13. page., there is an acknowledgement of an other maner of absolution from sins after a particular and special confession, with an absolution from those specified sins, which made the bishop of London to step a little more forward, and to deal more plainly, that besides the former absolutions, there was yet a more particular and personale form prescribed in the communion book, to be used in the order of the visitation of the sick, which his majesty remembered not.  
now then to see but howe these our aduersaries do tread the same footestepps of their forefathers, & in the shade of this name( Apostolicale) build up the fabric of the reformed absolution: let us demuande whether they yield thus much unto us, that this confession and absolution of theirs( which they account as apostolical) bee in such sort & maner as the catholics term auricular confession, with the full enumeration of sins by the delinquent in confession, with all prostration and humility to his ghostly father, with an acceptance to do freely any enjoined penance, to curb and chastise his body, and with a clear forgiveness and remission of the sins by the power and authority of the priest: which if they grant, then is our music set to one key, divided minds well accorded, and the controversy quickly ended,  
But( as most likely it is) they will haue confession and absolution left indifferent to every ones liking with calvin: without any humiliation or lowliness of spirit, without any bond thereunto annexed by God or man, with Oecolampadius: or they will confess and absolve, but will nor allow of satisfactory penance, with the Andeans: or they will haue confession without any priests remission of sins with Kemnitius: Then let us but propound unto them such demands as hereafter shal be asked, by which it may easily be discyphered, how near they accord with all antiquity, and the very godly and apostolical ordinance, in so much that, if in their divided minds, there can not be found so well joined answers, thou mayest well then think( gentill reader) that though with Alcamenes, they go about to make the haltinge image of vulcan to stand vppright by disguised garments, yet shall they haue but a lame God, as crooked a religion, and as counterfett a confession and absolution.  

demands unto such as think that the protestants prescribed manner of confession, is the very ordonance of God and apostolical, by the opinion of all the fathers and all antiquity.  
I. demand.  
If it be apostolical to confess and not needful to open all his sins but onely some grievances for more quietness of mind, and that the minister doth onely hear and instruct, and not cure and forgive: howe accords this with the doctrine of Saint Peter, who willeth the penitent that he should manifest all his sins unto the priest? Or with the doctrine of S. Clement, who tells us that the priests haue care of our souls, and by the word of God do cure? Clemens epist. 1. ad fratrem Domini.  
2. demand. If it be apostolical not to use any reverence, kneeling or prostratinge at the priests feet to confess their sins, or to do noe penance for the sins, either by fasting, prayer, or any enjoined pennance, why did the gentills scoff at the Christians for kneeling and humblinge themselves at the priests knees? Or why doth Tertullian describe penance by rough habit, hard diet, to howl and lament, and prostrate himself before the priests? Minutius in Octauio. Tertullian de poenit. cap. 8.9.  
3. demand. If it be apostolical when one will desire it, and not else, to confess and that onely to clear his conscience: how agrees this with the apostolical constitutions, that accounts the spiritual fathers, legates to God for sinners, who forgives them their sins and haue power of life & death to condemn and to absolve? In Constitutionibus Clementis  
4. demand. If there be noe pardon or forgiuinge of sin by the priest, why would S. cyprian then affirm the contrary as truly apostolical, and an ordinance of God, that that every one should confess their sins whilst they are in this world, and whilst their confession may be admitted, and satisfaction, forgiveness and remission of the sins, or pardon by the priest, is acceptable to God? cyprian de lapsis li. 5.  
5. demand. If the protestants confession and manner of absolution be apostolical howe is it then consonant to the opinion of Lactantius, who thought that was onely the catholic church, in which there is confession and penance, which can cure and heal our wounds? Lactantius contra Nouatianum.  
6. demand. If the protestants confession be apostolical, and yet of noe necessity to do: Why would then S. Basil writ, that after christ 380. yeares, It was a matter of necessity to open our sins to such, to whom God had committed the dispensation of his mysteries? Basil. regula 218.  
7. demand. If it be true doctrine, that priests can not forgive sins, and agreeable to that of former ages: how durst Anastasius a Nicene bishop, condemn such as would gain-say, that confession made unto a priest was nothing worth, because they were men and frail as others were? or why did he contradict those that affirmed, that it is onely God, that can forgive and remit sins, as our aduersaries affirm? Anastasius Nicenus quest. 6 in Sacrament.  
8. demand. If there be noe enjoined punishment after the protestants confession, & that this confession is not by enforcement of any lawe: Why doth then venerable Bede speaking of the order of confession in his time, declare how that wee must open our sins unto a priest; yea and that according to lawe, and so stand to his arbitrement howe long, and in what sort we ought to be punished? Beda in cap. 5. jacobi.  
9. demand If that confession and absolution must be so, as it is not requisite for all, but to some one that shall desire it, vpon the cleeringe of his conscience: Why then doth Nicephorus Cartophilax relate, that in times past long before his daies, that is about a thousand yeares since, the custom was for all to go to confession; And that the bishops did hear confessions, and reconcile penitents? Yet these( ouercloied with business) committed this office of hearing confessions to discreet monks. Epist. ad Theodosium tom. 1. bibliothecae sanctae.  
10. demand. If in this absolution it is not requisite to regard the quantity or quality of the penitents sin, but onely advisement and comefort: Why did the council o● Leodicea aduise that to every penitent confessing his sins, penance should be enjoined acccordinge as the quantity or qualiry of the delicte was.  
11. demand. If that confession be not according to the commandment of christ: Why would S. cyprian writ unto the people, that to confess was necessary to all, secundum disciplinam Domini, and that they must do satisfaction for their sins in this world, and that absolution and forgiveness of the sin; to be by the priest, and that the priest forgiuinge the sin, it is pleasing to God? cyprian, Epist. 16 ad plebem.  
12. demand. If it be arbitrary to confess what they list some one troublesone thing and not the rest, how is this agreeable to the practise of the church in S. Ciprians time, who relatinge the fervency of Christians in his time for confession to a priest, declareth, how that the custom was not onely to confess their acts and doings, but even their very thoughts and cogitations( wherein they had offended) contritely and lowliely to the priests of God? cyprian ser. de lapsis.  
13. demand. If the ministers absolution be noe iudgement or any judicial act, but rather after a manner of comefort and consolation to instruct the penitent, and the iudgement of all harts are left to christ: Why then in the time of Antherus but 200. yeares and little more after Christ, priests were thought with their holy mouth to make the body of christ, and having committed unto them the keys of the kingdom of heaven, did judge sinners before the day of iudgement, and their iudgement by the opinion of all doctors, was ratified in heaven, as they had sentenced sinners here in earth? Chrisost. 3. l. de dignitate Sacerdotij.  
14. demand. If that the minister by his absolution doth not forgive the sin, because it is impossible for man to forgive sins, how consonant is this to the doctrine of S. Ambrose who saith, that it may seem impossible, that by penance sins should be forgiven, but christ hath granted this unto his Apostles, which from the Apostles is translated to the office of priesthood, therfore it is made possible which before seemed impossible? Ambros. li. 1. de poenit. cap. 2.  
15. demand. If that the protestants absosolution and confession be onely to declare the divine promises and ordinance of Christ, to instruct, admonish, aduise and not to forgive sinnnes( for so it is likened to the popes pardons, somme of conference pag. 7.) what order is there then by Christes ordonance in the protestants congregations for all deaf men, and for all such as confess and yet are bereft of there senses before absolution, who would as willingly also haue the cleeringe of their consciences?  
16. demand. If this absolution be noe judicial act, but onely a simplo and plain manifestation and declaring of the divine promi●e, which is extant and written in the gospel, what need any man then go unto the minister for this annunciation, why may not one for his grievances, go to his trusty neighbour, or the minister to his wife, who so can absolve, as well as he? How then doth this accord with the primitive church as by S. Peter, S. Clement, S. device, and the apostolical constitutions, every one went unto the priest for absolution?    

BY THE CORRVPTIONS of the englishe translations of the bible concerning the holy Sacrament of penance, confession, absolution, satisfaction, and penale works, may be seen the malice that protestants haue against Auricular Confession, utterly to abolish it against Christs institution. THE XIX. CHAPTER.  
S. paul in the second to the Corinthians and fourth chapter, speaking of such as handle and teach gods word, willeth that according a● so glorious a ministry requireth, they should live and preach, sinc●rly, not adulleratinge the word of God; even the very special trade and study of false teachers, so falsify it by deceitful con●tructions, interpre●ations, and guileful applications, as Ireneus saith li. 1. cap. 1. hau●nge noe other end but to make their advantage of the scriptures, to gain glory and estimation among the simplo and sinful, by new devised expositions.  
Hence is it that Origen in 2. ad Roman. calleth such, scripturarum fures & adulteros, thieves and adulterers of the scripture: and S. cyprian calleth such interpreters, corrupters of the gospel, artificers and crafts masters in corruptinge the truth: Cip. de unitate Ecclesiae nu. 7. As on the other side for special reverence and sincerity of dealing in these matters, the holy fathers catholic preachers and learned expositors were of old called according to S. Paules words 2. ad Timoth. c. 2. Recte tractantes verbum Dei, right handlers of the word of God, and as it were squaring it by a right live and level. But if wee well consider our Englishe protestants dealing concerning their reformations of religion, and squaring the word of God thereunto, wee shall see them excel far the ancient heretics, none ever more impurely handlinge the word of God then they do, especially in their englishe translations, every one more and more seeking for novelties and innovations.  
It pleased the kings most excellent majesty, in that conference, which he had with the Lords bishops, and other of the clergy, whereat the most of the Lords of the counsel were present anno 1603. Ian. 14. so to give his censure of our englishe translations, as he openly professed, that he could never yet see a bible well translated in englishe, but the worst of all his majesty, thought the Geneua to bee, having in them some notes very partial, untrue, seditiouse, and sauouringe too much of dangerous and traiterouse conceits. Most true, it is for sithence the gospel( as they call it) began in our country, wee haue had three kinds of diverse bibles, under king Henry, king Edward, and Queen Elisabeth. king Henries bibles as corrupt, were corrected by king Edward & the duke of Somersetts appointment, as noteth doctor humphrey de ratione interpretandi l. 3. p. 323.  
now that those translations used in the late Queens reign were corrupt, besides his majesties censure, even the ministers themselves confess, and are at variance for the truth thereof D. Reynolds affirmeth that both Henry the eyghts, and Edward the sixts were corrupt and not answerable to the truth of the originale. The puritans do demand, whether with safe cooscience a man may subscribe to the communion book, that it containeth nothing contrary to scriptures; seeing the translation of the psalms differ from the truth of the hebrew in 200. places or more. Sutclif in his answer to the consistory faction: findeth as great fault with the Geneua bible, which the puritants use and altogether embrace, and haue noe other divinity then it, which bible he saith, hath many more gross errors, then the translated psalms. And thus wee see both communion book and bible, are in question for their honesty and truth. Hill pag. 54. of Christes descent into hell noe less misproueth one translation for false, that if a boy should but turn the greek so into English, as the puritans haue donne; he thinks he should deserve whippinge. And as for bishop Bilson he reproveth( in his preface to perpetuail government) the straining of the text concerning the greek word 〈◇〉 against all greek divines & story touching the election of the people.  
forasmuch then as the word of God which ought to be a star to led us to Christ, the ladder, that should mount us to heaven, the water that should cleanse our leprosy, the manna that should refresh our hunger, and the book which should be the toutch-stone of a●l truth; Whose sayings we ought steadfastly to beleeue, fulfil that which it commandeth, eschew that it forbiddeth, fear that it threateneth, reverence that it honoureth, and hope for that it promiseth, is now become a book of falsehood and lies, what shal wee then think of the protestants religion, that is ground vpon such scripture, as is always chopped and changed, altered and mangeled, faced and defaced, that from a bright star, is become a dark night, of a clear fountain, puddel water, from a book of life, a babel of confusion? In so much that as Diogenes returning from Sparta to Athens, being asked whither he went, answered that he came from men, and was going to weemen: so the bible is come from the church, and doctors and expositors therof, to every pert mistr●sse and kitchinne maid, to be even p wfelowe with the dice, tables, and cards, and to be plucked and stripped out of his own attire, turned by the unfaithful, quartered by infidels, rent in pieces by heretics, desamed by hypocrites, small esteemed by wordlinges, defiled by libertines, disallowed by Atheists, defaced and trodd underfoot by these new fanglinges, almost of all our protestants.  
To show the falsity and malicious wickedness of our protestants in translating the bible were to make a large volume, to set down every corruption in his place, concerning the controversies of religion, for which especially this word is so abused. And therfore I leave that to master Martins discovery; Onely this will I manifest here, howe notoriously they haue corrupted and abused the scripture concerning penance, confession, satisfaction and such penal & meritoriouse works; And yet not every place, but in some few, that thou maiest plainly see( gentill reader) that it is their malice, love of pleasure, and liking o● sin, that hath blinded them, & not substanc● of learning, sowndnesse of iudgement, honesty in dealing, that doth wholly guid and direct them. And now to speak of the corruptions themselves.  

1. Corruption.  
And then went out to him jerusalem and al judea &c. and they were baptized of him in jordan confessing their sins. Math. 3.6.  
And many that believed came and confessed and shewed their works. Acts 19.18.   

The Corruption.  
The text in the Englishe translation is not corrupt, but to be sure, that none should think here is mention made of catholic confession, they corrupt the text by their false and wicked marginale notes, and by vain glosses and interpretations. For to the first Math. 3. they note in the margin( letter h) confessing, that is acknowledging that they were saved, onely by free remission and forgiveness of their sins. To the 2. they note also, that they confessed their errors( letter h) and detested them openly, being terrified with the fear of the judgements of God. And what is this to eare-strift, say they?   

That the marginal notes are false.  
First howe agrees this. confessing their sins, saith the text, that is as the note saith, they aclowledge that they were saved. As if Iosue saying to Achan, make confession and show me what thou hast donne, is as much as he should aclowledge that he was saved. Which neither he, nor Iosue could tell.  
2. How could they aclowledge that they were saved by free remission of their sins, when as yet they knew not the messiah, and christ had not shed his blood for the redemption of mankind?  
3. S. John luke. 3. plays the good ghostly father: for when the multitudes came, as also the publicans and soldiers to S. john to be baptized, they also noe doubt( as Math. 3. Marc. 1.) confessed their sins. And S. john after confession, gave them ghostly counsel: as to the multitudes he said, he that hath two coats, let him give to him that hath not. To the publicans he said, do nothing more then is appointed you; to the soldiers he said, vex not neither calumniate any man, and be content with your stipends. Here S. john counceleth them to give almesse for their sins, to be obedient to their superiors, to take heed of iniuringe any. now if Saint john had been a protestant, when these companies asked him what they should do, he should haue said, believe only & aclowledge your sins ar freely forgiven, and that is enough: for to amend your lives, and to do works worthy of penance, is plain papistrye.   

2. Corruption. The text S. james 5.16.  
Confitemini alterutrum peccata vestra. confess your sins one to an other.   

The corruption.  
forasmuch as S. james speaketh of priests, and of sins that shalbe remitted, of confessing one to another. The protestants not well liking to haue in one sentence, priests, praying over the sick, annoylinge them, forgiving them their sins, confession and such like: therfore for priests, they haue put in Elders, and for confess, they haue translated aclowledge, and for sins, faults, acknowleginge your faults.   

3. Corruption The text 2. Corinth. c. 2. 10.  
And whom you haue pardonned any thing. I also, for myself also that which I pardonned, If I pardonned any thing, for you in the person of Christ.   

The Corruption of the text.  
Forasmuch as S. paul saieth that he doth pardon, and hath such power over the soul, and that which he doth, he doth in the person of christ: To mitigate and abolish this authority, the protestants of late haue guilfully translated the greek 〈◇〉( which signifieth the person of christ, whose person S. paul did represent, and in virtue of whom he did exercise his authority) in the sight of christ, and not in the person of christ, and so would haue it understood, as if S. paul had said. That which I haue donne I haue donne it, in misericordia Christi( as saieth Calu ne) in the mercy: or( as Beza) before christ, or in the sight of christ, vety loth that S. paul should pardon or forgive any, as though he should do it, by sustaining the person of christ, as the scripture plainly saith he did.   

The variety of the protestants translating this text.  
Couerdale Beck in their translations 1549. translate 〈◇〉 in the room of christ.  
1. The bibles 1577. 1594. Great bible of Cranmer 1555. translate, in the sight of christ.  
2. Beza In conspectu Christi, vel propter Christum, vel, vt Christus hanc condonationem ratam habeat, in the sight, or for christ, or that christ doth ratify it.  
4. calvin In conspectu Christi, or propter vos idem in misericordia Christi, in the sight of christ, or in the mercy of christ.  
5. Beza again truly and from the heart, vere & ex animo, quasi inspectore Christo.  
6. calvin again, sincerè & absque simulatione, so let enim hac loqutione exprimere puram & minime fucatam rectitudinem. All these expositions and translations saving the first, are but enforcyinges, to writhe the text: sithence it is plain for priests power and authority to forgive and retain, and that in the person of christ.   

4. Corruption. The text daniel 10. versu 12.  
fear not Daniel for since the first day that thou didst set thy hart to understand, that thou wouldest afflict thyself in the sight of thy God, thy words were heard.   

The Corruption.  
They corrupt the text, forasmuch as the text is( thou afflictest thyself, or sets thine heart to afflict thyself) the protestants translate, and make the angel say thus to Daniel. From the first day that thou diddest set thine heart to humble thyself: Where for affliction and punishment of body, which Daniel used by fasting and mourning, they onely put( humbled himself) so as they make noe difference, for a man to humble himself, and to afflict his body, beetween an humble man, and one that doth penance.   

5. Corruption. The text 2. Corinth. 12. vers. 21.  
And I mourn many of them that sinned before, and haue not donne penance for the uncleanness and fornication, and incontinency that they haue committed.   

The Corruption.  
The corruption is in translating the greek word 〈◇〉( haue not rer●pented) non resipuerunt supper inpuritatem saieth Beza, as if, to do penance, and to repent were all one, auoidinge the catholic phrase.   

6. Corruption. The text Ecclesiastici 4. versus 31.  
Non confundaris confiteri peccata tua, & ne subij cias te omni homini pro peccato. Be not conconfounded or ashamed to confess thy sins, and do not submit thyself to every man for sin.   

The Corruption.  
In some bibles they translate, as the great ●ible of Crammer, shane not to confess ●hine error( and not sins) and withall they alter the text which saieth, submit not thy ●elfe to every man, they turn, resist not the course of the river. so they make the scripture confused and unperfect, translating shane not to confess thine error, and resist not the course of the river.  
Many other corruptions partly by false glosses and marginale notes, as also corruptions of the plain texts against confession, I omit as too tedious to set down at his time.   
FINIS.