The True Catholic, Tract · Section 3 · Chapter 16
16. Of Auricular confeſſion.
De Baptiſ. ad Io.CYprian writes thus of that place in the 20. of Iohn: Whoſe ſins ye remit, &c. It is manifeſt, where and by whom remiſſion of ſinnes may be giuen, which is giuen in baptiſme: for the Lord gaue firſt that power to Peter, vponupon whome he built his Church, and from whom he ordained and ſhewed the originall of humanitie, that that ſhould be looſed on earth, that he had looſed. And after his reſurrection he ſpeaketh alſo to his Apoſtles ſaying: As my father ſent me, ſo ſend I you: when he had ſaid thus, He breathed vponupon them and ſaid to them: receiue yee the holy Ghoſt; whoſe ſinnes yet forgiue, they are forgiuen to him; whoſe yee retaine, they are retained. Whereby we perceiue, that it is lawfull in the Church for the gouernours thereof, and thoſe that are appointed by the law of the Goſpell and the Lords ordinance, to baptiſe, and to giuegive remiſſion of ſins: and that without, neither any thing can be bound or looſed, ſeeing there is no body that can binde or looſe any thing. Neither doe we ſet downe this (O brother) without the authoritie of the ſcriptures. So that we ſaid, that all things are ſet in order, by a certaine law, and by his own appointment. Neither that any man may take vponupon him any thing, againſt the Biſhops and prieſts, which is not in his right and power. For Chore, Dathan and Abiram, againſt Moſes and Aaron tooke vponupon them authoritie to ſacrifice; neither did they that without puniſhment, which they attempted vnlawfully.
Here we maie learne firſt, that the fathers workes either thorough malice or ignorance, hauehave béene corrupted: for what ſenſe ſhould this hauehave (for God firſt gaue this power to Peter, from whom he ſhewed and ordained the originall of humanitie) no doubt it ſhould be of vnanimitie or vnitie: as appeares by the other place of his booke of the ſimplicitie of prelates. So we may ſée, how that olde couſoner Sathan hath not kept back his fingers, from the fathers workes: he hath béen doing with them. And therfore, who dare ſafely build his faith vponupon them. Secondly, that the Church was built vponupon Peter, to declare the vnitie that ſhould be amongſt all paſtors; not to declare anie ſuperioritie of Peter in power, or authoritie of binding or looſing aboue the reſt; for there hereafter he addes: That al the reſt receiued like power with him of binding and looſing. And that the heretiques rebelling in the Church, and breaking the vnitie thereof, doe not rebell againſt anie one, but againſt the Byſhops and prieſts; euen as Chore, Dathan, and Abiram did againſt Moſes and Aaron. And laſtlie, he expounds plainely where this power of binding and looſing is executed, which hee affirmes to be in Baptiſme, and not in auricular confeſſion, as our late diuines of Rome teach, who attributes the verie ſtrength, and power, and force of that place to auricular confeſſion, and to their prieſts, then either forgiuing or detaining ſinnes.
Cyrill alſo, as hath béene alleadged before, agrées herein with Cyprian, and expounds this authoritie of forgiuing ſinnes which the miniſters hauehave to be executed in baptiſme or in repentance of notorious ſinners. Auſten alſo expoundeth that place of S. Matthews Goſpell:Aug. Tract. in Ioh. 123. To thee I will giuegive the keies of the kingdome of heauen, thus: that Peter when this was ſaid vntounto him, ſignified the whole Church. And of Chriſts coate which was without ſeame he writes thus:Tract. in Ioh. 118. The coate without ſeame leaſt at any time it ſhould be ript in ſunder, came vntounto one; becauſe he gathers all into one: euen as amongſt his Apoſtles, when as the number was twelue, that is, three times foure, and they were all asked: Only Peter anſwered: Thou art Chriſt the ſonne of the liuing God. And it was ſaid to him: To thee I will giuegive the keies of the kingdome of heauen, as though he alone had receiued power of binding and looſing, when as he being but one, anſwered that for all, and receiued this withall, as a figure of vnitie: therefore one for all, becauſe vnitie is to them all. And therefore this when he had ſaid: wrought about, he addeth thorow out: the which if we referre to that which it ſignifieth, no man lackes it, who is found to pertaine to the whole, from which whole, as the Greeke tongue ſhewes, the Catholique church is called. This is Auſtens iudgment, that Peter anſwered for all; and receiued like authoritie for all.
But M. Bellarmine ſaith: There was no cauſe, why Chriſt ſhould ſo particularly ſay to Peter, To thee I will giuegive the keies: and feed my ſheepe; and that for his ſingular faith and louelove; if he ſhould receiue nothing beſides the reſt. He plainlie diſſents from Auſten; and ſo their new Catholique faith from the olde: Auſten and Cyprian affirme that this ſpéech of our Sauiour was to him alone, to declare the vnitie he would hauehave amongſt all his miniſters: and in this he made him a mirror and not a maiſter.Cyrill in Io. cap. 64. And Cyrill ſaith, by his threefold commiſſion he comforted him againe, for his threefold denying: this he gained by it.
Franciſcus de Euia a Papiſt, of auricular confeſſion writes thus:Direct. confeſ. I counſell thee alſo (deare brother) if thou wilt confeſſe thy ſinnes often, that thou get thee a proper confeſſor, and ſuch a one as is well experienced in that matter, a wiſe man, and of a good and commendable life: to whom thou maieſt ſafely committe thy conſcience; and to hauehave now euen in the ſteed of the Lord God, to whom thou maieſt ſurely reueale all thy ſecrets both inward and outward, and all thy ſinnes. Herein he plainlie diſcouers the corruptions of their Church. Should a ſhéepe go from his ſhepheard? This is an abſurd thing. But ſuch hath béen their doctrine and practiſe, that the paſtors of congregations neede not preach themſelues, but friers in their roomes: and thereby were all their Frieries maintained: and that the ſhéepe maie go from their paſtors to ſéeke ſome other, to reueale their ſins vntounto.1. Pet. 5.1. Whereas S. Peter exhorts all elders and paſtors to feed their flocks themſelues; and our bleſſed Sauiour enioines this thing to Peter, Ier. 23.2.4. Ezec. 34.16.as his principall duetie: to feede his flocke. The true ſhepheard is to binde vp the woundes of his flocke, and to heale them himſelfe: He that doth not ſo is that idol ſhepheard,Zach. 11.16. whereof Zacharie propheſieth; He ſhall not looke for the thing that is loſt, nor ſeeke the tender lambes, nor heale that which is hurt, nor feede that that standeth; but he ſhall eate the fleſh of the fatte, and ſhall teare thir hoofes and clawes in peeces. And hauehave not the ſhepheards in poperie done thus?Pſal. 119.105. whereof manie of them neuer preached. Is not the word of God the lanterne and candle in Gods houſe to lighten our pathes, and wherewith alſo to ſéeke that which is loſt,Luke. 15.8. which candle that wiſe woman which was a figure of Chriſts Church lighted, and therewith ſought for her loſt groat; which the fooliſh woman the Popes Church, hath quite put out and hidden vnderunder a buſhell.Matt. 5.15.
Is it not the leaues of that tree of life Ieſus Chriſt, which ſerue to heale the nations: Reu. 22.2.as Saint Iohn ſheweth vsus in the Reuelation? Are not the ſcriptures thoſe fruitfull trees alſo, whereof Ezechiel prophecieth, that by the riuer of Gods ſpirit (which is our only comforter in this life, as our Sauiour doth teach vsus) do grow on the brinke thereof, on this ſide and on that ſide, whoſe leafe ſhall not fade, neither ſhall the fruit thereof faile, and it ſhall bring forth new fruit according to his moneths, becauſe their waters run out of the ſanctuarie, and the fruit thereof ſhall be meat, and the leaues therof ſhal be for medicine. Is not here a liuelie deſcription of Gods ſpirit, and of the ſcriptures? The one is a well, a ſtreame ſpringing into euerlaſting life: a comforter, that onlie like water comforts in all the heats and broyles of this life: as our ſauiour teacheth. And the other as trees, that grow on the brinke of this heauenlie riuer (The word of God and his ſpirit are neuer ſeparated) which euer hauehave their leaues and fruit; no winter can make their fruit fade, nor froſt cauſe their leaues fall: Nay, becauſe they are watered from the ſanctuary they do not onlie like other trées bring forth ſtil ye ſame fruits, but new fruits euerie monethmonth. And their fruits are meate, and their leaues medicines. If this be true, then the papiſts, in whoſe coaſts in times paſt theſe fruitfull trées were not ſeene growing and flouriſhing, lacked alſo that heauenly and comfortable riuer, that procéeded out of the ſanctuary. They had in thoſe daies worldlie comfortes enough, like to that rich man; but they lacked the comfort of Gods ſpirit, & their ſoules were famiſhed for the want of theſe trées, whoſe fruits are the onelie food of ſoules. And their ſinnes and wounds of their ſoules were putrified and feſtered, for lacke of theſe leaues to heale them: which are the onelyonly plaiſters for ſpirituall ſores; as the prophet Ezechiel & Saint Iohn do plainlie teach. If we will liue we muſt applie theſe leaues to our hearts, as the preacher doth teach vsus. It is better (ſaith he) to go into the houſe of mourning then of feaſting becauſe this is the end of all men. Eccl. 7.4.And the liuing will lay it to his heart. And Abacucke ſaith, that the iust ſhall liue by faith. Abacuck. 2.4.And Saint Paul, that faith commeth by hearing the word of God. Therefore what life could be in that Church, where Gods word was ſeldome, or neuer taught? It is written of the bleſſed virgine Marie, Luk. 2.19.51.that ſhe laid vp her ſonnes words, Ieſus Chriſts words, and the words of the ſhepheards in her heart: So muſt all good women that minde to be bleſſed, that louelove the bleſſed virgine, follow likewiſe theſe her holie ſteps, and laye vp Ieſus Chriſts words, & their paſtors words in their hearts, and the words of no others. They muſt not ſéeke ſtraungers to confeſſe their ſinnes, and to lay open their ſores vntounto, as the popiſh Church teacheth.
Nay euen now when as theſe trées beginne againe to flouriſh in the world, many are not thankefull to God for ſuch a great bleſſing, that now hath made theſe holeſome and fruitfull trées to ſpring againe in their coaſts; but doe finde fault with them & do deſpiſe them. They will hauehave nothing but olde fruit: They can abide no new fruit. But here they muſt learne, that theſe trées bring forth new fruits euerie monethmonth. They muſt not be ſo wedded to antiquity, as to contemne & condemn all nouelty: but rather let them marke well what euerie thing is: Let them ſay, if it be a fruit of the tree of life, if it hauehave a roote and ground in the ſcriptures:1. Theſ. 5.21. 1. Io. 4.1. I will receiue it moſt thankfully, & ioyfullie. Let euerie one of vsus, Trie all things, and keepe that which is good: as Saint Paul counſelleth vsus: and examine the ſpirits whether they be of God or no, as S. Iohn alſo commaundeth: and not wilfully ſhut our eies, or ſtraight way caſt it out of our hands (we wil none of it) becauſe it ſéemes new. Let vsus remēber how that theſe fruitfull trees of the Lord, which are watered with the water that comes out of the ſanctuarie, bring forth new fruits euerie monethmonth. They diminiſh the dignitie of theſe trées, & are enemies to their owne health; nay to their owne onelyonly true & greateſt ioy and pleaſures, that they can hauehave in this world, that beleeue not this, and will not taſte of theſe new & moſt pleaſant fruits.
And here alſo we muſt marke another ſingular ſmacke, or reliſh, and another ſpeciall commendation or priuiledge, which theſe fruits, which the word of God hath, beyond all other fruits and writings of men whoſoeuer.Pſal. 12.6. The words of the Lord (ſaith Dauid) are pure words, as ſiluer, purified to the Lord of the whole earth, and fined ſeuen times. And no ſiluer elſe whatſoeuer, nay all the golde of man, yea of the fathers whoſoeuer, is but droſſe to this ſiluer. And ſo muſt all Chriſtians account of the fathers: and yet I cannot tel how it comes to paſſe, that in many mens mouthes, the writings of the fathers hauehave a better reliſh, and pleaſanter taſte, then the word of God. But let all men heere learne, that euen the gold of the fathers, euen the pureſt doctrine they teach, is impure in compariſon of the doctrines of the ſcriptures. They hauehave onelyonly this commendation, that they are ſiluer purified ſeuen times to the Lord of the whole earth. And in the repairing of the Church of Chriſt, which now in our daies is in hand, which Antichriſt had defaced;Re. 11.1 2.3.4 Saint Iohn in the Reuelation borrowes this teſtimonie of Dauid: where after he had declared how much of Gods houſe ſhould be repaired againe, & how farre the builders ſhould procéed in that worke, he addes, what teſtimonies God will hauehave, and what witneſſes in his Temple, what trées in this his new Paradiſe, and what candles in his houſe.Exod. 25.31. The old Tabernacle had but one Candleſticke in it with ſeuen braunches, to lighten it; 2. Pe. 2.5. Heb. 3.5.and the olde world but one Noah, to teſtifie to them the wil of God; and the houſe of Iſrael but one Moſes, as a ſeruant; to teſtifie thoſe things which ſhould be ſpoken after. As our Sauiour alſo tolde the Iewes: Doe not you thinke that I will accuſe you to my father: Io. 5.45.there is one that accuſeth you euen Moſes, in whom you truſt. But in the Church of Chriſt, ſhall be two witneſſes. The Law and the Goſpell. Beſides this former teſtimonie of Moſes: The goſpell alſo ſhall be preached to all nations for a teſtimonie, Mat. 24 14. Mat. 18.16.(ſaith our Sauiour) and then ſhall the ende come. Out of the mouth of two or three witneſſes ſhall euerie word or matter be confirmed: Before his iudgement God will hauehave his truth firmely ratified to the world. And therefore of theſe two witneſſes, and of theſe two teſtaments of the Law and of the Goſpell, in our daies in the repairing againe of the Temple which was prophaned and defaced by Antichriſt, Saint Iohn ſaith, Theſe are two Oliue trees, and two Candleſtickes, ſtanding before the God of the earth: Alluding, no doubt, to Dauid here in the Pſalme. The word of the Lord is purified to the Lord of the earth: and theſe Oliues and Candleſticks ſtood before the Lord of the earth. As though the word of God and theſe Oliues and Candleſticks were all one. The word of God the two teſtaments, are the Lords two Oliues, able not onelyonly to ſuſtaine:Pſal. 104.15. but to chéere and make merie all Gods houſehold ſeruants. They are alſo the Lords two great lights, like the Sunne & the Moone, which are ſufficient alſo to lighten his whole houſe, in all obſcure and dark points of Religion, and to ſhew vsus the perfect and readie way to heauen. Now let all his faithfull ſeruants hauehave an eie only to theſe.
De Mirah. ſcrip. lib. 1. cap. 6.Let vsus marke what authoritie ſaint Auſten himſelfe yéelded to the fathers and expoſiters of the holy ſcriptures, which were before him, who ſpeaking of the doores of heauen which were opened, and of the fountains of the déepe at Noah his floud, writes thus: We cannot (ſaith he) for the ſlendernes of our wit, and knowledge, vnfold the hardnes of this matter, with a grounded or ratified opinion that that is truth which we teach; notwithſtanding we will without anie partiality ſhew what in theſe matters the ſtudies of our former maſters could finde out, in their diuers opinions, yeelding no more authoritie to one then to another, of whoſe iudgements, and of whoſe particular choiſes, we giuegive euerie man leaue to allow or diſallow at his pleaſure. This opinion Saint Auſten had of the opinions and iudgements of thoſe, which before him expounded the holy ſcriptures, whom he cals Maſters: he himſelfe was bound to none of them, nor no more would he hauehave anie other. And ſo no doubt by this his owne example, he hath taught all men what opinion (if they will not be wilfull) eueryevery one ſhould hauehave of his writings & expoſitions. So that then in the time of popery, the ſhepheards the paſtors of congregations, in not giuing this meat vntounto their flocks, in not healing their woundes & ſores, with the leaues of theſe trees, in not preaching the word of God, they hauehave declared themſelues not be Chriſts ſhepheards; Io. 10.10.but to be Antichriſts hirelings. Nay to make this matter more plaine: They hauehave not only not fed them, but torne in peeces their hoofes, as Zacharie prophecieth: wounding their conſciences and weakneng their faithes, in teaching that vnleſſe they ſang maſſes for them after their deaths, their faith in Chriſt did not profit them: And that they were damned if they brake one of the leaſt of their ceremonies, and traditions. Is not this quite to teare in péeces the verie hoofes and clawes of the poore ſillie lambes? whereby they began now to go and to lay hold on Chriſt.
Secondly, this ſame Author ſaith: That now one hauing gotten ſuch a faithfull and holy confeſſor, let him account of him euen as of God himſelfe, and reueale to him boldly all his ſecret ſins and all the ſecrets of his heart. And is not this plainly to ſay that the Pope is Antichriſt? He ſhall ſit in the Church ſhewing himſelfe as God, ſaith ſaint Paul. And doth not he here confeſſe the ſame? What is it elſe to be God?Pſal. 7.9. Ier. 11.20.20.12. Reu. 2.23. but to ſearch the harts and raines, as the ſcriptures often teach. This thing they attribute to God onelyonly. And yet the Pope and his cleargie arrogate it to themſelues. And is not this to ſit in the Church as God? Saint Paul writes to the miniſters of the Church of Corinth, that they ſhould iudge nothing before the time, 1. Cor. 3.5.vntill the Lord come, who ſhall lighten things that are hidde in darkneſſe, and make the counſels and ſecrets of the hearts manifeſt, 1. Ti. 5.24.and then ſhall euerie man hauehave praiſe of God. And to Timothie. Some mens ſinnes are open before hand, and goe before vntounto iudgement; but ſome mens follow after. But the papiſts by this their doctrine contrarie to ſaint Pauls doctrine in both theſe places, doe make their confeſſors to take vponupon them that knowledge of ſecrets which belongs to God, and that no ſinnes are to be reſerued vntounto the daie of iudgement. Their confeſſors (if men will not be damned) (as they teach) muſt knowe them before.
This author here himſelfe confeſſeth: that to know the ſecrets of the heart belongs onelyonly to God. And that therefore euerie one is to account of his confeſſor euen as of God himſelfe. And is not this plainly to affirme, that the Pope ſhall ſit in the Church as God? Let vsus neuer looke that anie other ſhall euer come into the Church, and challenge or take vponupon him more of the diuine Authoritie then this.
And therefore let vsus acknowledge that this prophecie of ſaint Paul is alreadie fulfilled in him. And that the Pope and his cleargie ſit now in the Church of God.