Canterburys Doom, Branch 1 · Evidence 2 · Floating text 2 · Popish error 1
1. That Prieſts have not only a Miniſteriall, but an Authoritative and Juditiall Power to r…mit ſine confeſſed; And that we ought frequently, to confeſſe our ſins to our Prieſts and Confeſſors, at leaſt once every Month, eſpecially in Lent.
We read in the Popes Nuntio, compiled by the Venetian Ambaſſador (concerning the Negotiation of Signior Panzanioes p. 12.) That an Engliſh Doctor told Panzanioes friend, that the King did approve of Auricular Confeſſion, was willing to introduce it: and would uſe force to make it received, were it not for feare of Sedition amongſt the people. Certainly all who ſhall read theſe enſuing authorized paſſages touching Auricular confeſſion of Sins to Prieſts, Confeſſors, & of Prieſts not only Miniſteriall, but Iuditiall Power to remit ſinnes; will undoubtedly beleive, that at leaſt our Popiſh Prieſts, Prelates, and this Archbiſhop in particular, had a plotted reſolution, to introduce Auricular confeſſion, and ſet up an Authoritative Iuditiall power in Prieſts to receive confeſſions and remit ſinnes confeſſed in all his Majeſties Dominions. The Paſſages to this purpoſe are theſe.
Mountagues Gagge, p. 78. 83. 84. It is confeſſed, that all Prieſts, and none but Prieſts have power to forgive ſinnes. It is confeſſed, that private confeſſion unto a Prieſt is of very ancient practiſe in the Church, we urge it and perſwade it in extremis ut ſupra: we require it in caſe of perplexity, and likewiſe before the receiving of NOTE.the Lords Supper, according to which Doctrine and Injunction our Biſhops do, or ſhould enquire of it in their Viſitations, touching the uſe and neglect of this ſo good an order.
VVhichWhich he thus ſeconds in his Appeale: p. 299. My words are, It is confeſſed that private confeſſion unto a Prieſt is of very Ancient practiſe in the Church, of excellent uſe and benefit being diſcrectly handled. We refuſe it to none if men require it, if need be to have it, we urge and perſwade it in extremis. Wee require it in caſe of perplexity, for the quieting of men diſturbed in their conſciences; This is my Popery per partes, for wariant whereof I bring my witneſſe and authority, the Injunction, direction and practiſe of the Church, and of the Biſhops accordingly in the Church, that which their Mother holy Church, hath commanded in that ſort, and caſe to be obſerved, pag. 312. Prieſts have power not only to pronounce, but to give remiſſion of ſinnes, which ſeemeth to be the Doctrine of the Communion Book in the Viſitation of the ſicke where the Prieſt ſaith, And by his Authority committed unto me, I abſolve thee from all thy ſinnes, It is Juſtifiable, it is the Doctrine and practiſe of the Church of England.
Pag. 315. 316. (Informers) it is confeſſed that all Prieſts and none but Prieſts, have power to forgive ſinnes. And is it not ſo confeſſed, when by publique warrant in ordination that power is given unto all Prieſts to doe ſoe in thoſe ſolemne words of Ordination, whoſe ſinnes you forgive, they are forgiven, &c. But with you Puritans, this Doctrine and practice of the Church is held to bee Popery. And here you inferre, that Prieſts have no more power to do this than Laymen, here you caſt confeſſion upon both one and other; and Laymen may heare it aſwell as a Prieſt, and therefore it is probable, you will not be very preciſe for Abſolution to conferre it on a Layman as well as on a Prieſt, But ſuch abſolution is a part of that Prieſtly power which could not be given by men or Angels, but onelyonly and immediatly by Almighty God himſelfe; a part of that Paramount power which the God of Glory hath inveſted mortall men withall, in which reſpect it hath been ſaid and not otherwiſe, the head of the Emperor hath beene ſubjected to the Prieſts hands. Prieſts onelyonly have this Commiſſion from Chriſt unto whom he ſaid, As my father ſent me, ſo ſend I you, and receive you the Holy-Ghoſt; whoſe ſinnes you remit, they are remitted. And in his Originum Eccleſiaſticarum, Tomi prioris, Pars poſterior, p. 464. to 470. Printed at London. 640. he largely aſſerts, Sacerdotes remittunt peccata: quomodo? Non annunciative tantum, aut optativè, SED AVTHORITATIVE, as he briefly expreſſeth himſelfe in his Index thereunto.
This Popiſh Doctrin of his, with ſome additions, touching confeſſion of ſins to Prieſts & their power to remit them, was publikly juſtified by M. Sparow, in a Sermon preached by him in St. Maries church in Cambridg, for which he being queſtioned by the Vice-Chanceller, Poſted up to London, to the Archbiſhop & his Chaplaines for ſanctuary, and procuring his Sermon to be there forthwith Licenſed and printed, he hereupon turned in triumph to Cambridge, to the great griefe and diſcouragement of the Proteſtant, but extraordinary encouragement of the Popiſh party there: In which Sermon of his touching Confeſſion, we find theſe Popiſh paſſages.
Page. 10. Our Confeſſion muſt be integra & perfecta, not by halfe, All our ſins muſt be confeſſed, omnia venialia, omnia mortalia, pag. 14. 15. Thus have we ſeene the NOTE.nature of Confeſſion, and by that learn how to confeſſe, ſed ubi Confeſſarius? where is a Confeſſor all this while? where is any to take our Confeſſions? here is none in the Text to confeſſe to, if we had a mind to it: None indeed expreſſely named, but here is one plainely enough deſcribed: here is one that can pardon our ſinnes, would you know who this he is: I even I ſaith God, am he who blotteth out all your iniquities, to him even to him let us confeſſe: be ſure this is neceſſary, and no pardon to be hoped for, unles we confeſſe to him at leaſt; But there is another Confeſſor that would not be neglected, Qui confiteri vult ut inveniat gratiam, quaerat Sacerdotem ſaith St. Augustine: He that would be ſure of pardon, let him ſeeke out a Prieſt, and make his humble confeſsion to him: for God who alone hath the prime and originall right of forgiving ſinnes hath delegated the Prieſts his Judges here on earth, and given them the power of abſolution, ſo that they can in his name forgive the Sinnes of thoſe that humbly confes unto them, but is not this blaſpemy, ſaid the Scribes once; is it not Popery ſay ſome with us now? Take the Councell that is given in Iob: cap. 8. v. 8. enquier of the former Generations, aske the Fathers and they ſhall tell thee, Heaven waites and expects the Prieſts ſentence here on earth, for the Prieſt ſits Judge on earth, the Lord followes the ſervant, and what the ſervant bindes or looſeth here on earth, clave non errante, that the Lord confirmes in Heaven: Words ſo cleare for the Juditiary formall abſolution, of the Prieſt, as nothing can be ſaid more plaine. Pleaſe you next to enquire of Saint Ierome, who is ſaid to be the Patron of that opinion, that holds the Prieſts power barely declarative, and ſo indeed none at all, yet he ſpeakes home in his Epiſtle ad Heliodorum, &c. pag. 16. Heare what St. Gregory the great ſaith. The Apoſtles and in them all Prieſts were made Gods vicegerents on earth, in his name to retaine and forgive ſinns, not declaratively only but juditially; Animarum Iudices fiunt, as he goes on, they are made the judges of the Soules of men, caſting the obſtinate down to the gates of Hell, by the feareful power of Excommunication, and lifting the penitent into Heaven by the bleſſed power of abſolution, whatſoever ſins ye remit, &c. here is plainly a power of remitting ſins not by preaching, as ſome expound it, nor by Baptizing as others gueſſe, &c. pag. 18. Confeſſe alſo to the Prieſt, if not in private in the eatę, ſince that is out of uſe; male aboletur, ſaith a devout Biſhop, 'tis almoſt quite loſt, the more the pitty: yet however, confeſſe as the Church appointed, publikely &c.NOTE.
Doctor Pocklington (who among other Popiſh Errors which he maintained long ſince in Cambridge, juſtified, Auricular Confeſſion to Prieſts) hath divers ſhort paſſages tending to the ſame effect in his late publiſhed Popiſh ſcandalous book intituled, Altare Chriſtianum, (ſet forth by the Archbiſhops Command and licenced by Dr. Bray his houſehould Chaplaine) pag. 24. To the Chancell belonged the Veſtry, Lavatory, Repoſitory; and Relcinatories for hearing of Confeſſions. How prone thoſe who confeſſed their ſinnes to Prieſts were to receive abſolution from them, hee thus expreſſeth in the ſame Booke pag. 143. Their Penitents uſed adgeniculari, to fall downe upon their knees; taking abſolution before the Altars.
Old doting Shelford, who in the Title of his Treatiſes (which he preſented to the Archbiſhop) ſtiles himſelfe a Prieſt, to make himſelfe more fit to ſay Maſſe and heare Confeſſion, vvrites thus pag. 71. 119. Then they confeſſed their ſins to God and their Miniſter; for ſpirituall comfort and Councell. &c. Confeſsion and abſolution is flat Popery with ſuch, and all is ſuperſtition ſave a Sermon from the ſpirit, &c.
Christopher Dow a great favorite of the Archbiſhops; in his late Authorized book againſt Mr. Burton, intituled. Innovations unjuſtly charged, determines thus: Page 55.
To adviſe and urge the uſe and profit of private Confeſsion to the Prieſt, is no Popiſh Innovation, but agreeable to the Conſtant, and reſolved Doctrine of this Church. And if any ſhall call it Auricular, becauſe it is done in private, and in the eare of the Prieſt, I know not why he ſhould therefore be condemned of Popery.
But this Doctrinall Popery is more clearely and fully expreſſed in a Booke written in Latine by John Lanspergius, a Carthuſian Fryar, tranſlated into Engliſh, Licenſed for the Preſſe, by Dr. Baker and printed at London for Will. Brooks, 1637. intituled, Christs Epiſtle to a Devoute ſoule, p. 237. Thou ſhalt do well every month, (once at leaſt) to confeſſe thy ſins Sacramentally, & to receive the Sacrament of my bleſſed body, and this thou mayeſt do alſo upon speciall festivall dayes, as upon the feaſt of my Reſurrection, at Penticoſt alſo, and at the Aſſumption of my bleſſed Mother; and at the joyfull Feaſt of all my Saints, &c.
P. 246. Promiſe thy Obedience herein to thy Confeſſor, or to ſome other man, that feareth me, &c. Pag. 251. Thou must confeſſe thy ſinnes often to an approved Confeſſor.
Pag. 252. Say ſome devoute prayer, or doe ſome greater pennance, as thou and thy ſpirituall Director ſhall thinke fit, &c.
This was ſeconded by another Booke licenſed by Doctor Haywood the Archbiſhops Popiſh Chaplaine, the ſelfe ſame day that Chriſts Epiſtle was, by Doctor Baker, and for the ſame party (Books) compiled by a Popiſh Biſhop of Geneva, called Francis Sales, tranſlated into Engliſh by a Jeſuite, and intituled, An Introduction to a devout life, where thus we read.
Pag. 22. Confeſſe often, and chooſe a Confeſſor of Learning and diſcretion, &c.
Pag. 66. Shalt thou have leaſure to confeſſe thee, or not? ſhalt then have the Aſſiſtance of thy spirituall guide or not? Alaſſe O my Soule, &c.
P. 210. Of holy Confeſſion: Our Saviour hath left in his Church, the holy Medicine and balſome of Confeſſion or Pennance, that in it we may waſh away all our ſinnes.
Pag. 210. Confeſſe thy ſelfe humbly and devoutly once every monethmonth, and ever before thou communicatest if it be poſſible, although thou feele not thy Conſcience charged with guilt of any great ſinne: for by Confeſſion thou doeſt not only receive abſolution of the Veniall ſin…es NOTE.which thou mayeſt then confeſſe, but alſo great force, and vigour to avoyd them hereafter.
Pag. 212. Make not thoſe ſuperfluous accuſations which many doe of Cuſtome, I have not loved God ſo well as I ought, &c. for ſo thou bringest nothing in particular, that may make thy Confeſſor to underſtand the ſtate of thy Conſcience.
Pag. 214. Thinke it not enough to confeſſe thy Veniall ſins, but accuſe thy ſelfe alſo of the motive, &c.
Pag. 215. Wee muſt then confeſſe the particular fact, the motive and continuance of our ſinnes.
Pag. 216. Spare not to tell plainly whatſoever is requiſite; to declare purely the quality of thine offence, as the cauſe, ſubject or occaſion.
Pag. 218. Change not lightly or eaſily thy Confeſſor, but having made choice of a ſufficient one, continue conſtantly rendring him account of thy Conſcience on the dayes and times appointed, opening to him freely and plainely the ſinnes thou haſt committed from time to time, and monthly, or from two moneths to two moneths: tell him likewiſe of the State of thy Inclinations though thou haſt not ſinned by them, whether thou bee given to over-much mirth, or deſirous of gaine, or ſuch like inclinations.
Here wee have Confeſſion and Confeſſors ſerued up to the higheſt pitch of Popery by Popiſh Authors, printed in Lond. with publike Authority by the Archbiſhops and his Chaplaines ſpeciall Licenſe.
Wee ſhall conclude with Dr. Coſons Devotions, Intituled the Houres of Prayer: printed at London 1627. The precepts of the Church: Fifth to receive the bleſſed Sacrament of the body and bloud of Chriſt, with frequent Devotion, and three times a yeare at leaſt of which times Eaſter, to be alwayes one. And for better preparation thereunto, as occaſion is, to diſburden and quiet our Conſciences of thoſe ſinnes that may grieve us, or ſcruples, that may trouble us, to a Learned and diſcreete Prieſt and from him to receive advice, and the benefit of abſolution. And Pag. 25. A devout manner of preparing our ſelves to receive Abſolution.
How ſtifly this Doctrine of Auricular Confeſſion and Prieſts power of abſolution, was maintained, not only in print and Pulpit, but in private Conferences by the Archbiſhops Creatures, and Heads of Houſes in the Vniverſity of Cambridge, will appeare by this memorable inſtance. On Sunday the 25. of Iune 1637. one Maſter Adams preaching publikely in Saint Maries Church in Cambridge before the Vniverſitie Maſter Adams Caſe.on Iohn 20. 23. Whoſoever ſinnes yee remit they are remitted, &c. uſed theſe exorbitant Popiſh aſſertions touching Confeſſion of ſinnes to Prieſts. That a ſpeciall Confeſſion unto a Prieſt (actually where time or opportunity preſents it ſelfe, or otherwiſe in explicite intention, and reſolution) of all our ſinnes committed after Baptiſme, ſo farre forth as wee doe remember, is neceſſary unto ſalvation, in the judgment of Fathers, Schoolmen, and almoſt all Antiquity, not onelyonly Neceſſitate pracepti, but alſo neceſſitate medij, ſo that according to the ordinary, or revealed meanes appointed by Chriſt, there can be no ſalvation without the aforeſaid Confeſſion. That Chriſt intended this Confeſſion of our ſinnes in ſpeciall before the Prieſt, for a neceſſary meane to bring us to ſalvation; and to fruſtrate his intention or will though miſconceits, what were it but an argument no leſſe of indiſcretion, then of madneſſe and impiety? That God being an Enemy to all ſinne, will not pardon any, if we willingly conceale but one in our Confeſſion to the Prieſt. That Confeſſion is as neceſſary to ſalvation, as the Miniſtry of Baptiſme; as neceſſary to ſalvation as meat is to the Body. That ſince Chriſt ordained a Tribunall ſeat of Judgment, where ſins ſhould be remitted or retained at the diſcretion of a lawfull Miniſter, (as was evident by the Text he did) then WITHOUT DOUBT, twas his intention that the faithfull ſhould neceſſarily confeſſe all their ſins before the Prieſt, ſo farre forth as they remember, for the purchaſing of his pardon and remiſſion. This he averred to bee (as hee conceived) the Doctrine of the Church of England contained in our Lyturgie. That Confeſſion is a duty of farre more antiquity and extent then ever Popery was, in regard twas inſtituted by our Saviour, practiſed by the Apoſtles, the Holy Fathers and all ſucceeding Ages; and therefore though the Papiſts uſe it, it is not, it cannot be, as ſome would have it, A point of Popery. What, ſhall their Errors in ſome Tenets prejudice the Truth in this? What ſhall we refuſe the Grape becauſe the ſtalke is withered? This were a Puritanicall, a Novatian nicity. I never heard of any thing but a fooliſh Cock that ever refuſed a Gemme, though in a Dung-hill: and ſurely thoſe that reject ſo ſpeciall a means of their ſalvation, as Confeſſion is, meerly becauſe tis practiſed by the Papiſts, may not unfit, but very properly be ſaid to weare his badge. The whole Sermon was to this effect. Dr. Ward, Doctor Love, Dr. Brownrig, and Doctor Holdſworth, tooke exceptions againſt this Sermon, as ſcandalous and Popiſh; Whereupon Maſter Adams was convented for it before the Vice-Chancellour and Heads, who both required and peruſed the Copy of his Sermon: which done, the Vice-Chancellour, Doctor Brownrig, drew up this enſuing Recantation, which hee enjoyned him to make in publike, to give ſatisfaction to thoſe his Sermon had ſcandalized.
Whereas, &c. On Sunday the 25. of Iune laſt, in my publike Sermon on theſe words (St. Iohn 20. 23. whoſe ſins yee remit, they are remitted, and whoſe ſins yee retaine they are retained;) I delivered this doctrine, That a ſpeciall Confeſſion unto a Prieſt (actually, where time or opportunitie preſents it ſelfe, or otherwiſe in explicite intention and reſolution) of all our ſinnes committed after Baptiſme, ſo farre forth, as we doe remember, is neceſſary unto ſalvation, not onelyonly neceſſitate praecepti, but alſo neceſſitate medii; ſo that according to the Ordinance, or revealed meanes appointed by Chriſt, there can bee no ſalvation without the aforeſaid Confeſſion; upon more mature thoughts, and better information, I doe find that this Doctrine then delivered, was both erroneous, and dangerous, having not warrant from the Word of God, and croſſing the doctrine of our Church, as may appeare by her Lyturgie in the ſecond exhortation at the Communion, and in the Viſitation of the ſicke, and in the ſecond part in the Homily of Repentance: As therefore in generall, I doe acknowledge in the words of the aforeſaid Homily, that it is moſt evident, and plaine, that this Auricular Confeſſion hath not his warrant of Gods Word, & that therefore being not led with the conſcience thereof, if we with feare and trembling, and with a tru contrite heart, uſe that kind of confeſſion, which God doth command in his word, (namely an unfeighned confeſſion unto Almighty God himſelfe) then doubtleſſe (as he is faithfull and true) hee will forgive us our ſinnes, and make us cleane from all our wickedneſſe, ſo in the caſe of a troubled, or doubtfull conſcience, I do conforme my opinion unto the direction of our Church, which in her Liturgie doth exhort, and require thoſe whoſe Conſciences are troubled with any weighty matter to a ſpeciall confeſſion, ſo that they who cannot quiet their owne Conſciences, are to repaire to their owne, or ſome other diſcreet and learned Miniſter of Gods word, to open to them their griefe, that ſo they may receive ſuch ghoſtly Counſell, adviſe and comſort, as their conſciences may be relieved, and by the miniſtery of Gods word, they may receive comfort, and the benefit of abſolution, to the quieting of their Conſcience, and the avoyding of all ſcruple and doubtfullneſſe. But it is againſt true Chriſtian liberty, that any man ſhould be bound to the numbring of his Sinnes, as it hath beene uſed heretofore in times of Ignorance and blindneſſe: This I do acknowledge to be the Doctrine of the Church of England concerning Confeſſion, and to it I do ex animo, ſubſcribe, and am heartily ſory for what ever I have de-livered to the contrary.
Mr. Adams being backedby the Popiſh Heads refuſed to make this Recantation, though juſt and faire; profeſſing he was not conſcious to himſelfe of any thing he had ſaid in his Sermon contrary to the Doctrine of the Church of England: Whereupon at a full meeting of the Doctors, it was put to the Vote, Whether this Recantation ſhould be enjoyned him or no? Dr. Ward, Dr. Bambridge, Dr. Bacheroft, Dr. Love, Dr. Holdſworth: and the Vicechancellor, voted, he ſhould make this Recantation, but Dr. Collins, Dr. Smith, Dr. Cumber, Dr. Coſin, Dr. Lany, Dr. Martin, Dr. Sterne, and Dr. EDEN Voted, that hee ſhould not make it, juſtifying even the uſe and neceſſity of Confeſſion, to a Prieſt, neceſsitate medij, to obtaine abſolution; and affirming, that they would not Vote, Maſter Adams had delivered any thing contrary to the Doctrine of the Church of England, in this point of Confeſſion; and thereupon acquitted him: But the Vice-chancellor adjourning the buſineſſe till another day, when 12. Doctors only were preſent, and Dr. Smith, Dr. Cumber, Dr. Martin, and Dr. Eden (who formerly acquited him) abſent, by the helpe of Dr. Paske his voyce, with much oppoſition, voted that Mr. Adams ſhould make the forementioned Recantation; to which hee and thoſe who Voted with him ſubſcribed their hands; Dr. Coſin, Dr. Lany, Dr. Beale, Dr. Sterne, and one more, ſubſcribed likewiſe their diſſents thereunto. When this was done all was done, and Mr. Adams without making any ſubmiſſion or Recantation at all, was diſmiſſed, and ſo encouraged, that he reſolved to maintain this his opinion in his Act queſtions. The whole proceedings in this buſineſſe together with the Copy of Mr. Adams his Sermon, and the Recantation NOTE.forementioned, were ſent up to London by Dr. Coſin, and found by Mr. Prynne in the Archbiſhops Study, endorſed with his owne hand thus, Received Mach 16. 1637. Doctor Coſins his Letter about the proceedings of Brownrig Vicechancellor of Cambridge againſt Mr. Adams for his Sermon about Confeſſion, Ianuary 25. 1637. &c. Who inſtead of cenſuring, concurred with Dr. Coſins, and the other Popiſh Doctors in protecting and juſtifying Mr. Adams in his groſſe Popiſh Doctrines of Auricular Confeſsion and Abſolution, which he endeavoured with all his might to introduce. And no wonder, for in his owne Diary, he writ this memoriall with his owne hand. June 15. 1622 I became CONFESSOR to the Lord of Buckingham, and Iune 16. being Trinity Sunday, he received the Sacrament at Greenwitch. And all Courtiers know, that hee was ſince for many yeares, not only a privy Councellor, but Confeſſor to his Majeſty; at leaſt Commonly ſo reputed; which made him ſo earneſt to bring all others under the yoak of Confeſſion, ſince he had brought theſe Grandees under it, Yea ſo farre had this Popiſh Tenet of the neceſsity, of Confeſſion and abſolution by Prieſts, prevailed among us by theſe authorized Bookes and Sermons generally preached for them; that Biſhop Mountague in his Printed Viſitation Articles for the Dioceſſe of Norwich, Anno 1638. made it a crime preſentable in Miniſters, not to preſſe the Doctrine and practiſe of it upon the people, at leaſt-wiſe in the holy time of Lent; as appeares by this memorable Article of his.
Tit. 7. Artic. 4. Doth the Miniſter eſpecially exhort the Pariſhoners TO MAKE CONFESSJON OF THEIR SINNES TO HIMSELFE, or ſome other learned grave and diſcreet Miniſter, ESPECIALLY IN LENT, againſt the holy time of NOTE.Eaſter, that they may receive comfort and ABSOLVTION, ſo to become worthy receivers of ſuch holy miſteries?
How farre the Archbiſhops Agents and Emiſſaries urged, exerciſed Popiſh Auricular Confeſsion, not only in England, but Jreland too, we ſhall inſtance but in one memorable example. The Archbiſhop in his Paper of Remembrances to the Lord Deputie of Ireland, when he firſt went over thither, (a Copy whereof Maſter Prynne met with in his Study) made this ſpeciall requeſt to him, in behalfe of one Mr. Croxton, a young Miniſter and Creature of his: I heartily pray your Lordſhip to take notice of one Mr. Croxton, whom J ſend over with your letters to my Lord Mount Norris. I hope he will prove ſo honeſt and ſo able a man, as may do good ſervice in thoſe parts, if God bleſſe him with life, And I doubt not but as it ſhall fall in your way, Your Lordſhip will beſtow ſome preferment upon him, for his maintenance, for which I ſhall thanke you. This Croxton arriving in Ireland, the Lord Deputy upon this recommendation of the Archbiſhop, received him with all due reſpect, and promoted him to ſeverall Eccleſiaſticall preferments there, as appeares by his Letters of thankes to the Archbiſhop; wherein he gives him the Popes Titles (Holineſſe, and moſt holy Father) as if he were a Pope: This Croxton being thus advanced, to promote the Archbiſhops deſignes, at Eaſter, in the Yeare, 1638. cauſed all his Pariſhioners to come up to the High-Altar at Goran, where hee was Incumbent, and there Sacramentally to make their Confeſſions to him; which the Proteſtants in thoſe parts deemed a moſt ſtrang and ſcandalous act, declaming much againſt it: Yet this audacious Popel in knowing how acceptable this Popiſh Innovation was to the Archbiſhop, the more to ingratiate himſelfe in his favour in a vaunting manner, certified His Grace by a ſpeciall Letter of all his proceedings herein, wherein he thanks God, for enabling him in ſome good meaſure, to effect that there, which other able men had only ſufficiently ſpoken of (but not accompliſhed) elſewhere: & likewiſe boaſts of his ſolitary oppoſition of the Archbiſhop of Armagh, and the whole Convocation at Dublin, in the points of Election and Gods Decree, when the Articles of Ireland were in a violent manner ſuppreſſed, and called in by his Graces procurement; making the ſigne of the Croſſe in the frontiſpeece of his Letter as the Popiſh Prieſts and Jeſuites uſe to doe in all their Letters one to another: Which Letter (ſound in this Arch-biſhops Study at Lambeth, and atteſted by Maſter Prynne,) was openly read at the Lords Barre in forme enſuing.
My LORD.
IN humbleſt manner I begge your gratious acceptance of this juſt as neceſſary duty; whillſt I make an unqueſtionable relation of that which ſo nearely concernes my ſelfe. To provide the beſt J could for the more worthy receiving of the holy Communion this laſt Eaſter, J have (I thanke God for it) beene able in ſome meaſure, to NOTEdo that here which able men have ſufficiently ſpoken of elſe-where, I have Sacramentally heard the Confeſſions of the people Committed to my Charge in Goran, (a certaine through-fare towne in the County of Kilkenye, in the Chancell, they kneeling before the Altar.
This is every where now counted a moſt ſtrange Act, without all warrant: ſayes bold ignorance, there is no preſident for it; ſaies the Divill, Envie, and double blinded malice, tis as voyd of Law as full of ſingularity, So unbidden, ſo unled did I once proteſt againſt that horrible decree obtruded (as it was received from Calvine) by the Archbiſhop of Armagh, and the whole body of this Kingdomes Clergy then Aſſembled in the Convocation at Dubline, that I ſtood then alone, that no man then ſtood by me, when I made that Proteſtation; I appeale to the not yet forgotten ſo eloquent, ſo godly, ſo very leaud, railing, curſing Cenſure upon that occaſion publikely delivered, by one that was then called Chancelllor Sing, ſince Deane of Drummore, the Lord Biſhop of Derrie and Maſter of the Rolls were not many houres ignorant of the very words by the then Chancellor and now Deane, then and there uttered.
The luckie opportunity of a truſtie Meſſenger, a ſervant to the Earle of Ormond and Chirurgian to his Troop, by name Michaell Oxenbridge, with the juſt conſcience of my dutie on this behalfe, emboldens me thus humbly to pray for ſuch acceptance in a Cauſe moſt acceptable, as may yet make the perſon of the poore receiver, NOTE.more worthy to be accepted.
Goran, Aprill 18. 1638. Your Graces most devoted. Iames Croxton. To the moſt Reverend Father in God, William by the Divine providence, Lord Archbiſhop of Canterbury, Lord Primate and Metropolitan of all England.
This Letter was thus endorſed with the Archbiſhops owne hand: Received July 6. 1638. Mr. Croxton his receiving of Confeſſion.
BY which it is moſt apparent, that the introducing of Auricular Confeſſion was a ſpeciall deſigne of the Archbiſhops, proſecuted by his Emiſſaries and Creatures in all places; who gave him exact accounts of their proceedings herein, the more to endeare themſelves in his favour. To what end theſe Doctrines and practiſes of Auricular Confeſſion and Prieſts abſolution were thus urged, Maſter VVilliam Tyndall, in his Practiſe of Popiſh Prelates, and Obedience of a Christian man, (with other Proteſtant VVriters) will informe us, to wit; to enſlave the Laity to the Clergie; to advance the Prieſt above the King, the Myter above the Scepter; the Eccleſiaſticall Tribunall above the Secular; to fiſh out all mens ſecrets, to awe and keepe them under bondage, and accompliſh all their owne deſignes upon them with more facility, as they doe in Popiſh Kingdomes, where ſuch Confeſſions and Abſolutions are in uſe. Having thus done with this Arch-Prieſts Maſter-Peece, Confeſſion, and the power of Prieſts to remit ſinnes confeſſed, wee ſhall proceed to that which depends upon it, and muſt have neceſſarily followed on it, to the great oppreſſion of the ignorant ſeduced people; that is,