The Account Reckoning and Confession of Faith, Letter 1
The copy of an Epiſtle wrytten from Copyn hauen in Denmarke vntounto an Englyſhe Marchaunt dwellyng at Wyncheſtre in England.
THe grace and peace of God be gyuē vntounto you through Ieſus Chriſt. &c. Where as in your laſte letters to me moſte truſtye and aſſured frende you inſtantlye deſyred me to wryte vntounto you, what I hauehave redde & marked in holy ſcripture touchynge the cōfeſſion of ſynnes. Truly ſyr this your reaſonable requeſt I wolde, yf I were able ryght gladly ſatiſfye. But as you knowe I am yet but a yong lynge, and as one ſhulde ſay but a nouyce in the ſtudye of diuinitie, & farre vnable to penne thys matter accordynge to the worthyneſſe therof. Neuertheleſſe whā I conſyder wyth my ſelfe, howe muche I am bounden to you, partly for your louynge kyndneſſe dayly ſhewed to my poore kynſfolke and frendes in Wincheſter, and partly for your lyberal gyftes & charitable exhibicion that I receiued from you whan I was ſtudent at Oxforde, I can not but thynke it to be my boū den dutie ſomwhat to gratifye you agayne. And albeit that ignoraunce, rudeneſſe of ſtyle & lacke of learnyng plucketh me backe from the hādlyng of thys matter, yet the conſyderacion of your great diſcrecion and gentylnes prycketh me forwarde to attēpte what I can do therin. Certeſſe I nothing doure, but yt you wyl gētly accepte my ſymple rudeneſſe, goodwyll and endeuoure in this behalf, no leſſe then yf the matter were gloriouſlye garnyſhed with eloquence & ſet forth wyth the moſte probable perſuaſions of the freſheſt Philoſopher or rethoricion in Oxforde. I truſte you wyl credite and embrace the truth though it be neuer ſo bacely and homly wryttē or declared vntounto you. For the truthe ſhal abyde and floryſhe, whan al prophane paynted perſuaſions and fond Phariſaical phantaſies ſhal vanyſh awaye and be ſcattered abrode as drye duſte before a whyrle wynde. Wherfor to kepe you no lōger frō thys matter, I ſhal be Goddes grace, ſo ſhortly as I can declare vntounto you, what I hauehave learned & marked in holy ſcripture concernyng thys article of confeſſion of ſynnes. And that is thys that foloweth.
¶Of Confeſſion of ſynnes.
THe holy Scripture doth dyuerſly in ſundrye places ſet forth and treate of the confeſſion of ſynnes.A general confeſſyon. In ſome places it maketh mencion of a general and ſolempne confeſſion openly made of all the people beyng aſſembled and gathered to gither at thappointemente, callyng and exhortacion of their hygh Magiſtrate, Byſſhoppe, curate or publyke miniſter of Goddes worde. The cauſe therof was commonly ſomme great plage, vengeaunce or punyſſhement wherwith God ſcourged them for their ſinful, heynouſe and abhominable offences committed and done by them and theyr for fathers. example therof we hauehave in the ſecond boke of Eſdras wher it is thus writtyn:
In the foure and twentie daye of thys monech came the chyldren of IſraelNeem. 9. to gether, with faſtinge and ſack clothes and earth vponupon them, and ſeparated the ſede of Iſrael from al the ſtraunge chyldren, and ſtode & knowleged theyr ſynnes and the wyckedneſſes of theyr fathers, ād ſtode vp in theyr place and redde in the boke of ye lawe of ye lord theyr God four tymes on the daye. &c. And after a ſolempne reherſal of the iudgementes & greate mercyfulneſſe of God declared in holy ſcripture, they cōclude thus, ſayeng: Thou (O God) arte ryghteous in all that thou haſte broughte vponupon vsus, for thou haſte done ryght. As for vsus, we hauehave bene vngodly, and our kynges, princes, preſtes and fathers hauehave not done after thy lawe, nor regarded thy commaundementes and thyne earneſt exhortaciōs wherwyth thou haſt exhorted them, and hauehave not ſerued the in thy kyngdome & in thy great goodes that thou gaueſt thē. &c. and are not conuerted from theyr wycked workes. Beholde therfore are we in bondage thys daye. Yea euen in the lande that thou gaueſt vntounto oure fathers to enioy the frutes and goodes therof, behold ther are we bōdmē. &c.
Lo, here is a ſolempne open confeſſion. Wolde God ye thys exāple of publyke confeſſion of ſynnes were well practiſed through out all chriſtendōe, namely at thys daye, ſeynge that the plages of God do dayly increaſe more and more vponupon vsus, our ſynful lyues & abhominacions iuſtlye deſeruynge the ſame and muche more.
¶Thre mo ſortes of confeſſion of ſynnes.
Ther are alſo thre mo ſortes of cō feſſion of ſynnes declared in the holy ſcriptures. The fyrſt is ſecrete confeſſion of ſynne only vntounto God.
The ſeconde is an open confeſſion before men.
The thyrde is a priuate & ſecrete confeſſion made vntounto man.
As touchynge the fyrſt,1 Confeſſyō vntounto God only. it is an hū ble and lowlye confeſſion of ſynnes made vntounto God euen from the verye herte. As whan a ſynner examyneth hys lyfe by the cōmaundementes of God, & ſo fyndeth hys conſcience burdened and accombred wyth ſynne, & feeleth therby what daunger of damnacion that he is in: thys feelynge of hys ſycke conſcience wyl greatly moue hym to ſeke a phiſicyon. And whā he perceaueth that ther is no medicyn wyll heale hys dyſeaſe but only the mercy of God, he wyl not ceaſſe to make all the ſute that he can to obteyne it. He wyl withowt any …laye proſtrate hym ſelfe before God, and with an humble, lowly and contrite herte and mynd acknowledge him …lfe greuouſly to hauehave offēded … … ly maieſtie in thought, conſ… … … tacyon, worde and ded…. … leaue of hys lamētable ſute and faythful prayer & requeſte of this his bountiful mercy, tyl he obteyn it. The ſwellinge rage of hys putrifyed conſcience wyl neuer be aſſwaged, tyl the precyouſe oyle of Goddes mercy hauehave ſuppled it, mitigated it, quieted it, and vtterly cured and healed it. Of thys maner of confeſſyon the holy ſcripture doth many tymes treate, doth by playne authoritie and examples … authoritie.Authoritie. 1. Iohn. 1. If we knowledge our ſynnes (ſayth S. Iohn) God is faythfull and iuſte to forgeue vsus owr ſynnes, and to clenſe vsus from all vnrighteouſnes.
Example.Examples ther be many. Of whyche I wyl at thys tyme contente my ſelfe with two or thre. Kyng Dauid felynge the intollerable burthen of his ſynnes, cryed out, ſayeng:Dauid.
HaueHave mercy vponupon me (O God) after thy great goodnes.Pſal. 51. And according vntounto thy great mercies, do awaye myne offences. Waſhe me againe from my wyckednes, & clenſe me frō my ſinne. For I knowlege my fautes, and my ſynne is euer before me.Pſal. 24. Agaynſt the only, agaynſt the hauehave I ſynned, for thy names ſake (O Lorde) be merciful vntounto my ſynne, for it is great.The publicane. Luc. 18.
The Publicane alſo ſayeth: be merciful (O God) to me a ſynner.
This confeſſion and knowleging of our ſynnes vntounto God yf with a cō trite and ſorowful herte it be done in fayth, God (which knoweth the ſecretes of eueryevery mans mynde) wil accept & allowe though the repētaūt ſynner vttereth not one worde wt his mouth
Exemple of the ſynful woman,The ſynful womā. Luc. 7. that came vntounto Chriſt. She ſpake nothynge, but wepte, and lowlye fell downe at Chriſtes feete, and waſſhed thē with the teares of her eyes, and dryed them wyth the heeres of her head, and annoynted them wyth oyntmente.
All whyche thynges were euidēt witneſſes of her true and vnfayned repē taūce of her ſynnes and frutes of her ſure faythe that ſhe had in Chriſtes goodnes. For whoſe comforte Chriſte ſayde: thy ſynnes are forgeuen thee. thy fayth hath ſaued thee: go thy way in peace. This earneſte confeſſion of ſynnes vntounto god ſhuld eueryevery chriſtian dayly practyſe & exercyſe vnfaynedly.
Of thys aforeſayd confeſſyon to God ſpryngeth out the confeſſyon of our own ſynfulneſſe before men.2 Confeſſyon of ſymnes befor men. For he that hath felt a taſt af the mercy of God as he ſhal ſe occaſiō to glorifie God by hys exāple wil not be aſhamed other priuatly before one man, or openly before many men, yea though al the whole world were preſente, to confeſſe him ſelf to hauehave bene an horrible tranſgreſſoure of Goddes holy commaundementes. He wyll nothyng dowte, but that he with this hys meke confeſſyon ſhal moch glorifie God, and moue the hearers by hys example to abhorre ſynne and chaunge their euel lyfe. Of thys we hauehave an euident example in Goddes choſen veſſel S. Paule, whyche after hys conuerſyon vntounto the fayth of Chriſte was not aſhamed many tymesAct 22.26 openlye to confeſſe before men, what an vnmercyful tyraunt and vngracious grafte he was agaynſt the holy cōgregacion of Chriſt, before his conuerſion to the fayth. Thys thinge alſo aſhamed he not to wryte and ſet forth to the hole world, ſayeng: I am not worthy to be called an Apoſtle,1. Cor. 15. 1. Timo. 1. becauſe I perſecuted the congregacion of God. And in an other place he ſayeth: I was a blaſphemer, and a perſecuter, and a tyraunt. &c. And after: Chriſte Ieſus came into the worlde to ſaue ſynners, of whō I am chefe.
Thys example of S. Paule very fewe of the Papiſtes in Englande hauehave followed,Fewe of the papiſtes of Englande folowed this example. vnleſſe it were by conſtraint for feare of bodely punyſhmēt And therfore for my parte I ſuſpecte thē to remayne Papiſtes ſtyl in their hertes. For yf they had vnfaynedlye abhorred papiſtrie, they wolde after thys exāple of S. Paule wyth al theyr hertes hauehave confeſſed them ſelues to hauehave bene diſceyued, and alſo to hauehave wyth falſe doctrine diſceyued the people, and therfore hauehave openly and hertely aſked them mercye for the ſame: by doyng wherof doutleſſe they ſhuld very muche hauehave glorifyed God.
The thyrde maner of confeſſion3 of ſynnes is a priuate cōfeſſiō to mā. And yt is of two ſortes. The firſt is for the direccion, eſtablyſhment & cōforte of a mānes owne cōſcience towardes God. The other is touchynge the recō ciliation & confeſſion of a mānes faut & treſpace to his neighbour whom he hath offēded.Priuate cō feſſyon of ſynne is nedfull to many forknowlege, counſell & conforte. And as touching ye fyrſt waye of priuate cōfeſſion vntounto man, I thynke it is a good & holſome maner & facion conuenient & nedeful to be vſed & obſerued of many of Goddes people for thre cauſes, that is, for knowlege, counſel and for comforte.
Fyrſt for knowlege: As whā a ſimple man or womā that hath herd lytle or no preachynge of Goddes word,For knowledge. by reaſon wherof they hauehave almoſte no knowlege of God or hys cōmaundementes, neither of the profeſſiō of baptime, neither of fayth, neither hauehave they in a maner any knowlege at al of the waye of ſaluacion by Chriſtes death. Is it not nedeful (thinke you) for ſuch ignoraūt ꝑſones to hunt & ſeke out ſome diſcrete & learned miniſter of goddes word, & to knowlege vntounto hym theyr great ignoraūce, & to requyre at hys mouth ye knowlege of the lawe of the Lorde & of the waye of ſaluacion?Malac. 2. Is it not wrytten, that the preſtes lyppes ſhuld be ſure of knowlege, that men maye ſeke the lawe at hys mouthe, for he is a meſſenger of the Lorde of hooſtes? It is mete therfore ye preſtes ſhulde hauehave good knowlege in goddes holy worde, for they ar appointed to be ſhepeherdes ouer the flocke of Chriſte, to fede the ſoules of goddes people with ye delicate fode of goddes word, & ſpecially with that holy breade of lyfe Chriſte Ieſu, that cāe downe frō heauē to ſaue al his people frō their ſynnes. But alaſſe for pitie, the ſpirituall ſhepherdes into many places of the worlde & ſpecially in England are very rude, vnlearned & vnable to teache other mē, becauſe they thēſelues lacke the knowlege & ryght vnderſtādyng of the holy ſcriptures. For howe ſhulde they teach other beynge vnlearned their ſelues? Doutleſſe it hath bene herd of in not a few places of England,It is very ſtraunge that the ſhepe ſhuld hauehave more witte & learninge than the ſhepperd. that the pariſhoner hath bē better lerned in holy ſcripture than ye parſon or vicare, whych thing is muche to be lamented. Is it not a great ſhame, yea is it not vtterly againſt nature; that the ſhepe ſhuld be wyſer and better learned than the ſhepeherde. But no men are ſo much in this bebalfe to be blamed, as the Babilonical byſhoppes, partly for admittyng ſuche doltyſh dodipoles to the office of preſthed: and partlye for the inſtitutynge to fat benefyces and to the cure and charge of chriſten ſoules ſo many vnlearned idiotes, which nother cā nor wyl fede them with the ſpiritual foode of Goddes word. Our Lorde redreſſe thys matter. Amen.
For coūſelSecondarely, thys priuate confeſſiū is very nedfull for counſel, ſpecially for ſuche perſones, whoſe conſciences are accumbred wyth ſcrupulouſe ſuperſticiō of meates, vowes, or with perpleexd doutes in cauſes of matrimonye, of reſtitutiō of wronge gottē or wytholden goodes, of reconciliacion, and ſuche other: Or els, yf they before aſſaulted wyth dyuers temptacions of theyr goſtly enemye the deuel, & know no remedies how to auoyde them. In al theſe and ſuche lyke doutful caſes, whome oughte they rather to go vntounto and aſke counſell, then of the heardman of theyr ſoules? In worldly affayres & buſyneſſes which waye a man maye defende his ryght tytle of enheritaūce, & how he may ouerthrowe his aduerſarye that wolde do hym wronge, mē wyl ſpare for no laboure nor coſt, but wyll retayne of theyr coūſel ye beſt learned mē of lawe that they can get: Muche more in ſpiritual matters for the ſoules healthe ought eueryevery true chriſtian to ſeke for the beſt learned & diſcreteſt miniſters of goddes worde, to ſatiſfye their conſciences in doutful cauſes, & to ſhewe them apt remedies for the auoidinge of their ſundrie temptacions of their goſtly enemie the deuel. For yf he be a good ſpiritual phiſicion, he wyl miniſter vntounto the patient a conuenient medicine for the healyng of his ſpiritual ſyckneſſe & diſeaſe. And the patientes dutie (yf he wyll recouer hys health) is no leſſe than thākfully & obediently to embrace and receyue the wholſome coūſel of his ſpiritual phiſicion. For the wyſe mā ſayeth:Pro. 12. Mat. 3. He that is wyſe wyl be coūſelled. Whā Iohn the Baptiſt preached in the diſert, the people came vntounto hym frō Ieruſalē, & al the regions roūd about Iordan, & were baptiſed of hym in Iordan, confeſſing their ſynnes. And the puplicanes cam alſo to be baptiſed,Luc. 3. & ſayd vntounto him: Maſter, what ſhal we do? Loo here the publicanes, which were very extorcioners & brybers, ar ye preachīg of Iohn the baptiſt came vntounto repentaunce, & callyng hym maiſter aſked him counſel howe they ſhulde order their lyues. Than he lyke a diſcrete goſtly father ſaid vntounto them thus: Require no more than is appointed you As though he ſhulde ſay: for as much as heretofore you hauehave ben extorcioners & very caterpillers & brybers, & hauehave taken more of the poore people for taſke, tribute & cuſtome then you ought to hauehave done: Nowe ſeyng you are conuerted & become the diſciples of the heauenly doctrine, you muſte wyth all diligence chaunge your euel life into a better, & oppreſſe the people no lēger, but take your appointed duties & no more. So lykewyſe the ſouldiers alſo aſked hym & ſayd: what ſhal we do than? And he ſayd vntounto them: Do no mā violence nor wronge, & be content with your wages, &c.
Yf the ſame trade were lykewyſe had in vſe amōge vsus that are now lyuynge, ſo that whan ſo euer we were encombred wyth any greuouſe tēptacion, or entangled or ouerthrowen in the ſame, yf we euen than aſſone as we could poſſible wolde conſult with our ſoules phiſicion, to knowe which waye we myght beſt auoyde the temptacion hereafter, were it not a godly faſſhiō & worthy prayſe & cōmēdaciō?
Exemple:An example. Yf a yonge man beynge ſore tempted vntounto whordome, & many times ouercome of his temptaciō, hath yelden & gyuen hym ſelfe ouer vntounto the deuell for that tyme, cōmittynge the very acte of fylthy whordōe & adultery: Yf he (I ſaye) vponupon the conſideracion of hys owne dānable ſtare that he ſtandeth in, wolde go vntounto a diſcrete, godly & wel learned preacher of Goddes worde, & playnly vtter vntounto him his abhominable dedes in general wordes, & aſke hys beſt counſel & aduyſe therin. Truly this preacher wolde fyrſt declare vntounto hym by goddes worde, what great daūger of eternal damnacion that he than ſtode in, & playnly tel hym that God ſayeth in the holy ſcripture: that nother whoremongers nor adulterers ſhal enherit the kyngdome of God: And that God threatneth to iudge & cōdempne both adulterers and fornicatours. And ſo groundynge himſelfe vponupon theſe ſcriptures and ſuch lyke, therby beating into hys conſcience the feare of God, he wolde bydde hym in any wyſe earneſtlye repente himſelfe of hys great ſynne, and cōmitte hym ſelfe by earneſt, faythfull and continuall prayer to the mercye of God in Chriſt Ieſu. And in any wyſe without any delaye refuſe that fylthy and deteſtable faſſhyon of lyuynge, or els, though he ſemed neuer ſo moche outwardly in thys myſerable worlde to floryſhe, yet ſhuld he continually lyue without the fauoure of God, and vnderunder hys greate wrath and vengeance, not beynge in that ſtate the ſeruaūt of God, but the deuels ſlaue and bondman, owe of Goddes kyngdom, and ſubiecte to eternall death and damnacyon.
Thys thynge earneſtly herd, dyligently weyed, and deply from the ye very herte conſydered: If thys ſynner were one of Goddes flocke,Howe a great ſynner ſhuld vſe him ſelfe to recouer the fauour of God. at the hearinge of thys terryble ſentence of the lawe, he wold tremble and quake for feare, wepe, wayle and lament his horrible and deteſtable ſtate, crye and call inceſſauntly for the vnſpeakable mercy of God in Chriſte Ieſu, truſtī ge by hys only meanes to obteyn and get agayn the fauour of God, whych thorowe hys careleſſe diſobedience he he had loſt. And further he wold hū bly deſyre counſell, whyche waye he myght beſt here after auoyd that horrible cryme of fylthy whordome and adultery.
Then his diſcrete goſtlye father wolde exhorte hym, in any wyſe with all his due diligence dayly and continually to practiſe theſe wholſome preſeruatiues and moſte preſente remedies agaynſt whordōe. that is to ſay.Preſeruatiues from whordom.
Fyrſt, to exchue ydelneſſe and alwayes to be occupied in ſome honeſte laboure and buſyneſſe.
Than, to auayde all occaſions of euel, al ſuſpecte houſes and wanton company.
Agayne, to beware of fylthy communicacion, wanton ſonges and hiſtories of bawdrie, and nother ſpeake nor heare ſuche fylthynes.
Further, to vſe ſobrietie and temperaunce in the vſe of meate, drynke, ſlepe and apparel.
Moreouer, to be dayly conuerſaūt with ſuch perſones, as ar both chaſt, honeſt, vertuouſe and godly.
Beſyde that, to remember daylye what paynful paſſion & death Chriſte ſuffred for our ſynnes and fylthy affeccions.
To conſyder alſo the certaintie & ſuddenneſſe of death, & what a ſtrayte accompte & rekenyng muſt be gyuen of eueryevery voyde worde muche more of fylthye actes and vnclennes. But ſpecially to vſe dayly, faythful & feruent ſute, prayer and ſupplicacion vntounto God for the gracious gyft of chaſtitie and clenneſſe of herte. And fynally, yf theſe be practiſed and wyll not ſerue nor ſuffice for the auoydyng of whordome, thā in any wiſe to take a wyfe, for whā al other remedies fayle, that, wyth the practiſynge of the other wil ſerue. For that is the moſte preſent medicine and naturall remedie that God hath properly ordeyned to cure the diſeaſe of fylthye concupiſcence, whordome and adultery, after the doctrine of S. Paule, whych ſayeth: To auoyde whordome let eueryevery mā take hys owne wyfe,1 Cor. 7. and eueryevery woman her owne huſbande.
Thyrdlye, thys priuate confeſſion is chefly nedeful to them that are tormented in their cōſciences,For comforte. & are not fully purſuaded that their ſynnes are forgeuē them, by reaſon wherof they are halfe in deſperacion. Theſe I ſay hauehave muche nede of a diſcrete ſpiritual phiſicion to comforte them. For vnleſſe their weake fayth be ſtayed and lyfted vp by ſome comfortable reſtoratiues of the ſwete promiſes of grace and mercy in Chriſte Ieſu, it is to be feared, that theyr goſtly enemy Sathan wyll ſhortly brynge them to deſperacion, and finally to euerlaſtyng damnacion. Therfore here the diſcret ſoule phiſicion wyl labour with tothe & nayle to beate into thys ſpiritual patientes mynde and remembraūce the moſte ſwete, playne and euident promyſes of Goddes ayde and aſſiſtence to be alwaye ready to them that aſke it in faythful prayer. Wherfore it is very nedeful to ſuche weaklynges in the fayth, that are ſo ſore broſed in cō ſcience, to make al the haſte that they can poſſible to the heardman of their ſoules, and playnly to open and acknowlege their grefe vntounto hym, deſyrynge to heare of hys mouthe the cōfortable promiſes of grace in Chriſt Ieſu, to ſtaye and lyft vp their weake & feble cōſciences. S. Iames ſayeth:Iames 5. Praye one for an other, yt ye maye be healed. For (ſayeth he) the feruēt prayer of a righteous mā auayleth much. Yf the prayer of one godlye perſone be of muche value, thē is ye prayers of two good chriſtianes agreyng together ī prayer for any godly purpoſe, of more value.Math. 18 For Chriſt ſayeth: Yf two of you ſhall agre vpō earth (for what thynge ſo euer it be that they wolde deſyre) they ſhall hauehave it of my father which is in heauen. For where two or thre are gathered together in my name, there am I in the myddeſt amonge them. Marke that Chriſte ſayeth: Yf two of you ſhal agre vpō earth &c. And where two or thre are gathered together in my name, there am I preſent amonge them. And I praye you is not thys weake faythed perſone and hys curate conſultyng of theſe matters gathered together in Chriſtes name? Yf they be (as vndoutedly they are) then is Chriſte in companye wyth them, by thaſſiſtence of his grace and preſence of hys godhed. Again yf they two thus aſſembled do agree to pray together to God, for thencreace and eſtablyſhment of the fayth of thys ſpirituall paciente, than ſayeth Chriſt vntounto them thus: Yf two of you ſhall agre vponupon earth (for what thing ſo euer it be that they wolde deſyre) they ſhall hauehave it of my father whych is in heauen. Good Lorde what a cōfortable place of ſcripture is this? For we maye learne by it, that yf ther be but two perſonnes gathered togither in Chriſtes name for any good and godly purpoſe, then is Chriſt preſent wyth them. And yf they agree to aſke any godly requeſte of God, they ſhal hauehave it graunted, what thinge ſo euer it be (ſayth Chriſte) ſo it be a godly requeſte conteyned wythin the limittes of fayth and charitie, and agreynge vntounto the wyl of God.1. Iohn. 5. For S. Iohn ſayth: Yf we ſhal aſke any thynge accordyng to hys wyl, he heareth vsus.
But here one wyl ſaye:Obiection. Syr me thinke ye take the ſcriptures to ſtraytly, yf you wolde bynd vsus to confeſſe our fautes only to a preſte, or only to our own curate. For albeit S. Iames ſayth:Iames. 5. Knowledge your fautes one vntounto an other, yet he ſayth not one laye man vntounto a preſte, nor one pariſhoner vntounto his one curate and to no nother: but he ſayth generally one vntounto a nother. Therfore I thincke that I maye aſwell make my cōfeſſyon to any other man as vntounto a preſte, or vntounto myn one curate.
Truth it is, that thou mayſt frelye choſe any diſcrete chriſten man that is wel learned in holy ſcripture,Anſwere. & reſorte to hym for learnyng, coūſel and comforte: but yet for all that, ther is none ſo mete for thy purpoſe in that behalfe as thyne owne curate (yf he be no papiſt, neyther of corrupt iudgement in the ſcriptures, but be honeſte, diſcrete & well exerciſed in gods holy worde.) For he is appointed of God to be herdman of thy ſoule, at whoſe mouth thou maiſt lawfully require learnyng, coūſel & cōfort, yea he is called & apointed of God to preache vntounto the, & to al other his pariſhoners both priuatly & apertly, ſecretly & opē ly the goſpell of Chriſte to cōforte thy ſoule whā nede is. Which preachyng of goddes mercye frelye gyuen to the faithful for Chriſtes ſake,what is the true abſolution. what other thynge is it than the true abſolucion of their ſinnes? For what other thing is the priuat abſolucion of the preſte, but a priuate or ſecrete preachinge of Chriſtes goſpel? what can the preſt more promyſe the ſynner by his abſoluciō, but ther by to declare vntounto him, that yf he repent hym of hys ſynfull lyfe, & vnfaynedly purpoſe to amend, repoſyng hys hole fayth, truſt & cōfidence in the promyſes of grace & mercy in Chriſt Ieſu, yt thā goddes truthe ſhal ſaue him for Chriſtes ſake? Can he promyſe ye ſynner any other thyng than to be ſaued, yf he from the herte do repēt, beleue, & purpoſe to walk ī a new lyf? I thīck not. Reſort therfor to thī one curat (yf he be honeſt, diſcret and wel learned, as I ſaid before) and thynke hym to be that perſone that is appointed of God, to miniſter Chriſtes Goſpel & hys ſacramentes vntounto the, at ſuche cōuenient tymes, as ſhal be nedeful to the comforte of thy troubled conſcience.
Ther is alſo an other kynde of priuate confeſſion,Confeſſyō of recociliation. whych may aptlye be called, the confeſſion of reconciliaciō. As whan I hauehave offēded my chriſten brother, & hauehave prouoked hym to anger. It is my boūden dutie to reconcile my ſelfe vntounto him, & to knowlege my faute, and deſyre of hym forgeueneſſe therof. This cōfeſſion is no leſſe than comaūded of Chriſt to be done, & he eſtemeth it ſo neceſſarie to be done, yt he ꝓferreth it, & wil hauehave it done, before we do any outward ſeruice, ſacrifice, honour or worſhip vntounto hīſelf For thus he ſayeth: If thou offereſt thy gyfte at the Altare,Math. 5. Iob. 42. and there remēbreſt that thy brother hath oughte againſt thee leaue ther thyn offering before the altare, & go thy waye fyrſt, and reconcile thy ſelfe to thy brother, and then come and offer thy gyfte.
Loo, here maye we ſe that Chriſte ſo muche regardeth the attonement of them that are at variance, and the mutual redreſſe of charitie, vnitie, peace, and concorde betwene them, that he wyl hauehave that done before we ſhall be allowed of hym to do any acceptable ſeruice or outwarde worſhip vntounto hym. And truly I am muche afrayed that the tranſgreſſynge of this commaundement of Chriſte, wyl condempne all moſte all the hole worlde, becaufe ther is ſo muche breache of charitie, and ſo lytle regarde of mutuall reconciliacion and attonement. Howe be it they that are of God, regenerated by hys holy ſpirite, wyl be very circumſpect and take good hede that they gyue no iuſte occaſion of angre vntounto their neyghbour. But yf they chaunſe at any tyme (as al men are frayle) by theyr occaſion to offend and greue theyr euen chriſtian, yet they wyl ſeke al meanes to theyr poſſible power, and wyth al the ſpede that they can, to be reconcyled againe vntounto them. For who knowynge that he can by no meanes obtayne goddes fauour, onleſſe he be at one wyth his neyghboure, wyl not in thys poynte laye al worldly ſhame apart, and (ſubmittynge hys obedience vntounto the cō maundemente of Chriſte) go to hys neyghbour, knowlege hys faute vntounto hym, and humbly deſyre the forgeueneſſe of his treſpace? Truly he that vnfaynedly feareth God, and intendeth earneſtly to auoyde hys diſpleaſure, wyl not ſtycke to do thys godlye worke, but wyll be glad to do it and muche more.
Beſyde al theſe former ſortes of confeſſion, ther was alſo vſed in the primatiue churche an open confeſſion,An open confeſſyon. whych they that had bene excōmunicated for great and haynouſe ſynnes, made before the hole congregacion at ſuche tyme as they were reſtored agayne to the ſame. But becauſe this is nowe out of vſe (it is the more to be lamented) I wyl here ſpeake nomore of it.
Thus hauehave I declared vntounto you after my ſclender gyfte of knowlege what I hauehave redde & marked in holy ſcripture touchynge the confeſſion of ſynnes. But wher as in the latter end of your letters you īſtātly deſyred me to wryte vntounto you, what I thynke of the eare cōfeſſion that is now ſtraitly cōmaunded wyth you in Englande. Truly to vtter my cōſcience playnly vntounto you in fewe wordes, I thynke it bryngeth many a ſimple ſoule to the haſarde of dānacion.Abuſes of …are confeſſyon. For doutles ther are many ſhameful abuſes therin, of whyche I wyll (by the grace of God) reherſe two or thre whiche are intollerable.
Fyrſt, it is cōmaunded of neceſſitie. Through which abhominable cō maūdemēt, the ſimple cōmon people (for lacke of good inſtruccion) thinke, (for ſo are they diſceaued by falſe teachynge) yt without eare cōfeſſion they can not be ſaued. So this opinion of neceſſitie of the one partie, & the compulſarie lawes made of ſtinckynge papiſtes for the maintenaūce of the ſame on the other partie, (I know this certeinly) bryngeth very many to perplexed & doutful ſtraites of cōſcience. Whych (yf they be not in tyme remoued by the ſwet promyſes of grace in Chriſte) wyl doutleſſe dryue them to deſperacion.
Secondarely, It is no ſmale bondage of chriſten mens conſciences to compel them to nombre all their ſynnes particularly, wyth all due circū ſtances of tyme, perſone & place, and howe many tymes eueryevery ſynne was cōmitted. Whych opinion perſuaded to the vnlerned people, is not vnlyke to bring many of their ſoules into ye deuels daūger. For chey thinke thēſelues boūden in cōſciēce (for ſo are they corruptly taught) to cōfeſſe eueryevery ſyn ꝑticularly by it ſelfe, & to opē & declare to their goſtly father eueryevery circūſtāce of the ſame. And yet ſōetime for fear, & ſomtyme for ſhame they cōfeſſe not al, but coūceleth & hydeth ſōe offence. Which not confeſſed, oppreſſeth their weake & feble cōſciences ſōtyme .iii. or .iiii. yeares or mo, & ſo al that ſpace they thinke thēſelues becauſe of ye concealmēt to be in the ſtate of dānacion and quyte out of gods fauour. And many times (yf the thynge were thorowly knowen) it is ſcātly ſo weyghty a matter as the eatyng of an egge vppon a frydaye, ſo depelye are the Popyſhe tradicions prynted in their in their tender conſciences, eſtemyng the breach of them to be a greater offence, then Idolatrie, blaſphemy, periurie, theft, ſlaunder or any tranſgreſſion of Goddes holy cōmaundementes. Whych thynge ought to make al the Babilonicall byſhoppes aſhamed (but that they are paſt al ſhame already) becauſe they ſuffer Goddes people to be ſo drowned in ignoraūce, yt they cā not diſcerne the cōmaūdementes of God, frō the dirtie dregges of Papiſtical tradicions. And albeit the holy ſcripture alloweth theſe ſortes of confeſſion that I hauehave ſpoken of before in this Epiſtle, yet for al that the proudeſt papiſt of thē al can not finde in holy ſcripture theſe wordes or ſentences: To hys owne curate what ſo euer he is: Al ſynnes particularly: all circumſtaūces: and ſuche lyke traſh. For al theſe are nothyng els, but pedlarie patches of Papiſtrie. Whych I praye God maye be purged agayne & bannyſhed out of Englande, and that ſhortlye.
Finally, beſyde the forſayd abuſes of eare confeſſion the cōmon ſorte of people are therwyth two maner of wayes diſceyued. Fyrſt, becauſe they thynke, that their confeſſion is the cauſe of forgyueneſſe of their ſynnes, by reaſon wherof they blotte out the bleſſed benefite of the paſſion & death of Chriſte, whyche is the onelyonly obteyner of grace and mercy for the ſinnes of all mankynde. Secōdarely, becauſe they are fully perſwaded, that the penaūce, yt is, ye faſtyng, prayer or almes enioyned thē of their gooſtly father is the due ſatiſfaccion and ful recompenſacion to God, equiualent for their ſynnes paſt, whych they hauehave cō feſſed to the preſt: And ſo for lacke of knowlege & inſtrucciō they are therī vtterly diſceiued. For ſure it is, yt to god no mā is able to ſatiſfye for ſīne: for that ſatiſfaccion hath onelyonly our ſauiour Chriſt wrought in hys painful paſſion and death. I coulde here ſpeake of many mo abuſes of eare confeſſion, but I wyll at thys tyme paſſe them ouer wyth ſylence.
Thus muche hauehave I wrytten vntounto you of confeſſion of ſynnes, to declare vntounto you my conſcience and ſimple iudgement therin, accordynge to youre requeſte in youre laſte letters wrytten to me by Nicolas Nerin frō Rone in Fraunte the .8, daye of Ianuarie in the yeare of our Lorde. 1555. And yf you accept this my rude wryting & collecciō in this matter. I ſhal by the grace of God do myne endeuoure lykewyſe in other matters of holy ſcripture to ſhewe you hereafter my ſmal and ſclender knowlege and iudgement. Thus the lyuynge God increaſe in you daylye more and mor fayth, charitie, mekeneſſe, godlyneſſe and pacience. &c.
From Copyn hauen in Denmark the .3. of Februarye. By the rudehande of Your poore louyng frende Thomas Cotteſforde.
If you wryte agayn to me wryte to Geneua for thetherwardes by Goddes grace I intende to go ſo ſhortly as I can.