Penitence, as Explained in the Sophistical Jargon of the Schoolmen, Widely Different from the Purity Required by the Gospel. Of Confession and Satisfaction (part 1 of 3)
CHAPTER 4.
PENITENCE, AS EXPLAINED IN THE SOPHISTICAL JARGON OF THE SCHOOLMEN, WIDELY DIFFERENT FROM THE
PURITY REQUIRED BY THE GOSPEL. OF CONFESSION AND SATISFACTION.
The divisions of this chapter are,—I. The orthodox doctrine of repentance being already expounded, the false doctrine is refuted in the present
chapter; a general summary survey being at the same time taken of the doctrine of the Schoolmen, sec. 1, 2. II. Its separate parts are
afterwards examined. Contrition, sec. 2 and 3. Confession, sec. 4-20. Sanctification, from sec. 20 to the end of the chapter.
Sections.
1. Errors of the Schoolmen in delivering the doctrine of repentance. 1. Errors in defining it. Four different definitions considered. 2. Absurd
division. 3. Vain and puzzling questions. 4. Mode in which they entangle themselves.
2. The false doctrine of the Schoolmen necessary to be refuted. Of contrition. Their view of it examined.
3. True and genuine contrition.
4. Auricular confession. Whether or not of divine authority. Arguments of Canonists and Schoolmen. Allegorical argument founded on Judaism.
Two answers. Reason why Christ sent the lepers to the priests.
5. Another allegorical argument. Answer.
6. A third argument from two passages of Scripture. These passages expounded.
7. Confession proved not to be of divine authority. The use of it free for almost twelve hundred years after Christ. Its nature. When enacted
into a law. Confirmation from the history of the Church. A representation of the ancient auricular confession still existing among the
Papists, to bear judgment against them. Confession abolished in the Church of Constantinople.
8. This mode of confession disapproved by Chrysostom, as shown by many passages.
9. False confession being thus refuted, the confession enjoined by the word of God is considered. Mistranslation in the old version. Proof from
Scripture that confession should be directed to God alone.
10. Effect of secret confession thus made to God. Another kind of confession made to men.
11. Two forms of the latter confession—viz. public and private. Public confession either ordinary or extraordinary. Use of each. Objection to
confession and public prayer. Answer.
12. Private confession of two kinds. 1. On our own account. 2. On account of our neighbor. Use of the former. Great assistance to be obtained
from faithful ministers of the Church. Mode of procedure. Caution to be used.
13. The use of the latter recommended by Christ. What comprehended under it. Scripture sanctions no other method of confession.
14. The power of the keys exercised in these three kinds of confession. The utility of this power in regard to public confession and absolution.
Caution to be observed.
15. Popish errors respecting confession. 1. In enjoining on all the necessity of confessing every sin. 2. Fictitious keys. 3. Pretended mandate
to loose and bind. 4. To whom the office of loosing and binding committed.
16. Refutation of the first error, from the impossibility of so confessing, as proved by the testimony of David.
17. Refuted farther from the testimony of conscience. Impossible to observe this most rigid obligation. Necessarily leads to despair or
indifference. Confirmation of the preceding remarks by an appeal to conscience.
18. Another refutation of the first error from analogy. Sum of the whole refutation. Third refutation, laying down the surest rule of confession.
533 Explanation of the rule. Three objections answered.
19. Fourth objection—viz. that auricular confession does no harm, and is even useful. Answer, unfolding the hypocrisy, falsehood, impiety,
and monstrous abominations of the patrons of this error.
20. Refutation of the second error. 1. Priests not successors of the Apostles. 2. They have not the Holy Spirit, who alone is arbiter of the keys.
21. Refutation of the third error. 1. They are ignorant of the command and promise of Christ. By abandoning the word of God they run into
innumerable absurdities.
22. Objection to the refutation of the third error. Answers, reducing the Papists to various absurdities.
23. Refutation of the fourth error. 1. Petitio principii. 2. Inversion of ecclesiastical discipline. Three objections answered.
24. Conclusion of the whole discussion against this fictitious confession.
25. Of satisfaction, to which the Sophists assign the third place in repentance. Errors and falsehoods. These views opposed by the terms,—1.
Forgiveness. 2. Free forgiveness. 3. God destroying iniquities. 4. By and on account of Christ. No need of our satisfaction.
26. Objection, confining the grace and efficacy of Christ within narrow limits. Answers by both John the Evangelist and John the Baptist.
Consequence of these answers.
27. Two points violated by the fiction of satisfaction. First, the honor of Christ impaired. Secondly, the conscience cannot find peace. Objection,
confining the forgiveness of sins to Catechumens, refuted.
28. Objection, founded on the arbitrary distinction between venial and mortal sins. This distinction insulting to God and repugnant to Scripture.
Answer, showing the true distinction in regard to venial sin.
29. Objection, founded on a distinction between guilt and the punishment of it. Answer, illustrated by various passages of Scripture. Admirable
saying of Augustine.
30. Answer, founded on a consideration of the efficacy of Christ’s death, and the sacrifices under the law. Our true satisfaction.
31. An objection, perverting six passages of Scripture. Preliminary observations concerning a twofold judgment on the part of God. 1. For
punishment. 2. For correction.
32. Two distinctions hence arising. Objection, that God is often angry with his elect. Answer, God in afflicting his people does not take his
mercy from them. This confirmed by his promise, by Scripture, and the uniform experience of the Church. Distinction between the
reprobate and the elect in regard to punishment.
33. Second distinction. The punishment of the reprobate a commencement of the eternal punishment awaiting them; that of the elect designed
to bring them to repentance. This confirmed by passages of Scripture and of the Fathers.
34. Two uses of this doctrine to the believer. In affliction he can believe that God, though angry, is still favourable to him. In the punishment
of the reprobate, he sees a prelude to their final doom.
35. Objection, as to the punishment of David, answered. Why all men here subjected to chastisement.
36. Objections, founded on five other passages, answered.
37. Answer continued.
38. Objection, founded on passages in the Fathers. Answer, with passages from Chrysostom and Augustine.
39. These satisfactions had reference to the peace of the Church, and not to the throne of God. The Schoolmen have perverted the meaning of
some absurd statements by obscure monks.
1. I COME now to an examination of what the scholastic sophists teach concerning repentance. This I will do as briefly as possible; for I leave no intention to take up every point, lest this work, which I am desirous to frame as a compendium of doctrine, should exceed all bounds. They have managed to envelop a matter, otherwise not much involved, in so many perplexities, that it will be 534 difficult to find an outlet if once you get plunged but a little way into their mire. And, first, in giving a definition, they plainly show they never understood what repentance means. For they fasten on some expressions in the writings of the Fathers which are very far from expressing the nature of repentance. For instance, that to repent is to deplore past sins and not commit what is to be deplored. Again that it is to bewail past evils and not to sin to do what is to be bewailed. Again, that it is a kind of grieving revenge, punishing in itself what it grieves to have committed. Again, that it is sorrow of heart and bitterness of soul for the evils which the individual has committed, or to which he has consented.326 Supposing we grant that these things were well said by Fathers (though, if one were inclined to dispute, it were not difficult to deny it), they were not, however said with the view of describing repentance but only of exhorting penitents not again to fall into the same faults from which they had been delivered. But if all descriptions of this kind are to be converted into definitions, there are others which have as good a title to be added. For instance, the following sentence of Chrysostom: “Repentance is a medicine for the cure of sin, a gift bestowed from above, an admirable virtue, a grace surpassing the power of laws.” Moreover, the doctrine which they327 afterwards deliver is somewhat worse than their definition. For they are so keenly bent on external exercises, that all you can gather from immense volumes328 is, that repentance is a discipline, and austerity, which serves partly to subdue the flesh, partly to chasten and punish sins: of internal renovation of mind, bringing with it true amendment of life, there is a strange silence.329 No doubt, they talk much of contrition and attrition, torment the soul with many scruples, and involve it in great trouble and anxiety; but when they seem to have deeply wounded the heart, they cure all its bitterness by a slight sprinkling of ceremonies. Repentance thus shrewdly defined, they divide into contrition of the heart, confession of the mouth, and satisfaction of works.330 This is not more logical than the definition, though they would be thought to have spent their whole lives in framing syllogisms.331
326 The first definition is that of Gregory, and is contained Sentent. Lib. 4 Dist. 14, c. 1. The second, which is that of Ambrose,
is given same place, and also Decret. Dist. 3, de Pœnitentia C. Pœnit. Prior. The third is Augustine’s, as stated in the same place,
and C. Pœnit Poster. The fourth is from Ambrose, and is given Dist. 1, de Pœnit C. Vera Pœitentia.
327 French “Ces bons glosateurs;”—these worthy glossers.
328 Latin, “Immensis voluminibus.”—French, “Leur gros bobulaire de livres;”—their large lumbering books.
329 Latin, “Mirum silentium.”—French, “Il n’en est nulles nouuelles en leur quartier;”—there are no news in their quarter.
330 Sent. Lib. 4 Dist. 16, cap. 1; De pœnit. Dist. 1; C. Perfecta Pœnit.
331 French, “Combien qu’ils n’estudient autre chose en toute leur vie que la Dialectique, que est l’art de definir et
partir;”—although they study nought else during their whole life but Dialectics, which is the art of defining and dividing.
But if any one argues from the definition (a mode of argument prevalent with dialecticians) that a man may weep over his past sins and not commit things that cause weeping; may bewail past evils, 535 and not commit things that are to be bewailed; may punish what he is grieved for having committed, though he does not confess it with the mouth,—how will they defend their division? For if he may be a true penitent and not confess, repentance can exist without confession. If they answer, that this division refers to repentance regarded as a sacrament, or is to be understood of repentance in its most perfect form, which they do not comprehend in their definitions, the mistake does not rest with me: let them blame themselves for not defining more purely and clearly. When any matter is discussed, I certainly am dull enough to refer everything to the definition as the hinge and foundation of the whole discussion. But granting that this is a license which masters have, let us now survey the different parts in their order. In omitting as frivolous several things which they vend with solemn brow as mysteries, I do it not from ignorance. It were not very difficult to dispose of all those points which they plume themselves on their acuteness and subtilty in discussing; but I consider it a sacred duty not to trouble the reader to no purpose with such absurdities. It is certainly easy to see from the questions which they move and agitate, and in which they miserably entangle themselves, that they are pealing of things they know not. Of this nature are the following: Whether repentance of one sin is pleasing to God, while there is an obstinate adherence to other sins. Again, whether punishments divinely indicted are available for satisfaction. Again, whether repentance can be several times repeated for mortal sins, whereas they grossly and wickedly define that daily repentance has to do with none but venial sins. In like manner, with gross error, they greatly torment themselves with a saying of Jerome, that repentance is a second plank after shipwreck.332 Herein they show that they have never awoke from brutish stupor, so as to obtain a distant view of the thousandth part of their sins.
2. I would have my readers to observe, that the dispute here relates not to a matter of no consequence;333 but to one of the most important of all—viz. the forgiveness of sins. For while they require three things in repentance—viz. compunction of heart, confession of the mouth, and satisfaction of work334 —they at the same time teach that these are necessary to obtain the pardon of sins. If there is any thing in the whole compass of religion which it is of importance to us to know, this certainly is one of the most important—viz. to perceive and rightly hold by what means, 536 what rule, what terms, with what facility or difficulty, forgiveness of sins may be obtained. Unless our knowledge here is clear and certain, our conscience can have no rest at all, no peace with God, no confidence or security, but is continually trembling, fluctuating, boiling, and distracted; dreads,
332 Latin, “Secundam tabulam post naufragium.”—French, “Une seconde planche, sur laquelle celui que estoit pour perir en
lar mer, nage pour venir au port;”—a second plank on which he who was on the point of perishing in the sea swims to gain the
harbour.
333 Latin, “De saini umbra rixam.”—French, “En un combat frivole;”—engaged in a frivolous combat.
334 Luther (adv. Bullam Antichristi, Art. 6) shows that those who set down these three parts of repentance, speak neither
according to Scripture nor the ancient Fathers. hates, and shuns the presence of God. But if forgiveness of sins depends on the conditions to which they bind it, nothing can be more wretched and deplorable than our situation. Contrition they represent as the first step in obtaining pardon; and they exact it as due, that is, full and complete: meanwhile, they decide not when one may feel secure of having performed this contrition in due measure. I admit that we are bound strongly and incessantly to urge every man bitterly to lament his sins, and thereby stimulate himself more and more to dislike and hate them. For this is the “repentance to salvation not to be repented of,” (2 Cor. 7:10). But when such bitterness of sorrow is demanded as may correspond to the magnitude of the offense, and be weighed in the balance with confidence of pardon, miserable consciences are sadly perplexed and tormented when they see that the contrition due for sin is laid upon them, and yet that they have no measure of what is due, so as to enable them to determine that they have made full payment. If they say, we are to do what in us lies, we are always brought back to the same point;335 for when will any man venture to promise himself that he has done his utmost in bewailing sin? Therefore, when consciences, after a lengthened struggle and long contests with themselves, find no haven in which they may rest, as a means of alleviating their condition in some degree, they extort sorrow and wring out tears, in order to perfect their contrition.
3. If they say that this is calumny on my part, let them come forward and point out a single individual who, by this doctrine of contrition, has not either been driven to despair, or has not, instead of true, opposed pretended fear to the justice of God. We have elsewhere observed, that forgiveness of sins never can be obtained without repentance, because none but the afflicted, and those wounded by a consciousness of sins, can sincerely implore the mercy of God; but we, at the same time, added, that repentance cannot be the cause of the forgiveness of sins: and we also did away with that torment of souls—the dogma that it must be performed as due. Our doctrine was, that the soul looked not to its own compunction or its own tears, but fixed both eyes on the mercy of God alone. Only we observed, that those who labour and are heavy laden are called by Christ, seeing he was sent “to preach good tidings to the meek;” “to bind up the broken-hearted; to proclaim liberty to the captives, and the opening of the prison to them that are bound;” “to comfort all that mourn.”336 Hence the Pharisees were excluded, because, full of their own righteousness, they acknowledged not their own poverty; and despisers, because, regardless of the divine anger, they 537 sought no remedy for their wickedness. Such persons neither labour nor are heavy laden, are not broken-hearted, bound, nor in prison. But there is a great difference between teaching that forgiveness of sins is merited by a full and complete contrition (which the sinner never can give), and instructing him to hunger and thirst after the mercy of God, that recognizing his wretchedness, his turmoil, weariness, and captivity, you may show him where he should seek refreshment, rest, and liberty; in fine, teach him in his humility to give glory to God.
335 French, “Nous tournerons toujours en un même circuit”—we shall always revolve in the same circle.
336 Mt. 11:28; Is. 59:1; Luke 4:18.
4. Confession has ever been a subject of keen contest between the Canonists and the Scholastic Theologians; the former contending that confession is of divine authority—the latter insisting, on the contrary, that it is merely enjoined by ecclesiastical constitution. In this contest great effrontery has been displayed by the Theologians, who have corrupted and violently wrested every passage of Scripture they have quoted in their favour.337 And when they saw that even thus they could not gain their object, those who wished to be thought particularly acute had recourse to the evasion that confession is of divine authority in regard to the substance, but that it afterwards received its form from positive enactment. Thus the silliest of these quibblers refer the citation to divine authority, from its being said, “Adam, where art thou?” (Gen. 3:9, 12); and also the exception from Adam having replied as if excepting, “The women whom thou gavest to be with me,” &c.; but say that the form of both was appointed by civil law. Let us see by what arguments they prove that this confession, formed or unformed, is a divine commandment. The Lord, they say, sent the lepers to the priests (Mt. 8:4). What? did he send them to confession? Who ever heard tell that the Levitical priests were appointed to hear confession? Here they resort to allegory. The priests were appointed by the Mosaic law to discern between leper and leper: sin is spiritual leprosy; therefore it belongs to the priests to decide upon it. Before I answer, I would ask, in passing, why, if this passage makes them judges of spiritual leprosy, they claim the cognizance of natural and carnal leprosy? This, for sooth, is not to play upon Scripture!338 The law gives the cognizance of leprosy to the Levitical priests: let us usurp this to ourselves. Sin is spiritual leprosy: let us also have cognizance of sin. I now give my answer: There being a change of the priesthood, there must of necessity be a change of the law. All the sacerdotal functions were transferred to Christ, and in him fulfilled and ended (Heb. 7:12). To him alone, therefore, all the rights and honors of the priesthood have been transferred. 538 If they are so fond then of hunting out allegories, let them set Christ before them as the only priest, and place full and universal jurisdiction on his tribunal: this we will readily admit. Besides, there is an incongruity in their allegory: it classes a merely civil enactment among ceremonies. Why, then, does Christ send the lepers to the priests? Lest the priests should be charged with violating the law, which ordained that the person cured of leprosy should present himself before the priest, and be purified by the offering of a sacrifice, he orders the lepers who had been cleansed to do what the law required. “Go and show thyself to the priest, and offer for thy cleansing according as Moses commanded for a testimony unto them.” (Luke 5:17). And assuredly this miracle would be a testimony to them: they had pronounced them lepers; they now pronounce them cured. Whether they would or not, they are forced to become witnesses to the miracles of Christ. Christ allows them to examine the miracle, and they cannot deny it: yet, as they still quibble, they have need of a testimony. So it is elsewhere said, “This gospel of the kingdom shall be preached in all the world,
337 Erasmus, in a letter to the Augustine Steuchus in 1531, while flattering, at the same time laughs at him, for thinking that
the fifth chapter of Numbers sufficiently proves, in opposition to Luther, that auricular confession is of God.
338 French, “N’est ce pas bien se jouer des Escritures, de les tourner en ceste facon?”—is it not indeed to make game of Scripture,
to turn it in this fashion? for a witness unto all nations,” (Mt. 24:14). Again, “Ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles,” (Mt. 10:18); that is, in order that, in the judgment of Gods they might be more filly convicted. But if they prefer taking the view of Chrysostom (Hom. 12 de Muliere Cananæa), he shows that this was done by Christ for the sake of the Jews also, that he might not be regarded as a violator of the law. But we are ashamed to appeal to the authority of any man in a matter so clear, when Christ declares that he left the legal right of the priests entire, as professed enemies of the Gospel, who were always intent on making a clamour if their mouths were not stopped. Wherefore, let the Popish priests, in order to retain this privilege, openly make common cause with those whom it was necessary to restrain, by forcible means, from speaking evil of Christ.339 For there is here no reference to his true ministers.
5. They draw their second argument from the same fountain,—I mean allegory; as if allegories were of much avail in confirming any doctrine. But, indeed, let them avail, if those which I am able to produce are not more specious than theirs. They say, then, that the Lord, after raising Lazarus, commanded his disciples to “loose him and let him go,” (John 11:44). Their first statement is untrue: we nowhere read that the Lord said this to the disciples; and it is much more probable that he spoke to the Jews who were standing by, that from there being no suspicion of fraud the miracle might be more manifest, and his power might be the more conspicuous from his raising the dead without touching him, by a mere word. In the same way, I understand that our Lord, to leave no ground of 539 suspicion to the Jews, wished them to roll back the stone, feel the stench, perceive the sure signs of death, see him rise by the mere power of a word, and first handle hint when alive. And this is the view of Chrysostom (Serm. C. Jud. Gent. et Haeret). But granting that it was said to the disciples, what can they gain by it? That the Lord gave the apostles the power of loosing? How much more aptly and dexterously might we allegorize and say, that by this symbol the Lord designed to teach his followers to loose those whom he raises up; that is, not to bring to remembrance the sins which he himself had forgotten, not to condemn as sinners those whom he had acquitted, not still to upbraid those whom he had pardoned, not to be stern and severe in punishing, while he himself was merciful and ready to forgive. Certainly nothing should more incline us to pardon than the example of the Judge who threatens that he will be inexorable to the rigid and inhumane. Let them go now and vend their allegories.340
6. They now come to closer quarters, while they support their view by passages of Scripture which they think clearly in their favour.341 Those who came to John’s baptism confessed their sins, and James bids us confess our sins one to another (James 5:16). It is not strange that those who wished to be baptized confessed their sins. It has already been mentioned, that John preached the
339 The French is, “Car ce que Jesus Christ laisse aux Prestres de la loy, n’appartient en rien à ses vrais ministres;”—for that
which Jesus Christ leaves to the Priests, belongs not in any respect to his true ministers.
340 French, “Qu’ils voisent maintenant, et facent un bouclier de leur allegories;”—let them go now and make a buckler of their
allegories,
341 Augustin. Epist. 54. baptism of repentance, baptized with water unto repentance. Whom then could he baptize, but those who confessed that they were sinners? Baptism is a symbol of the forgiveness of sins; and who could be admitted to receive the symbol but sinners acknowledging themselves as such? They therefore confessed their sins that they might be baptized. Nor without good reason does James enjoin us to confess our sins one to another. But if they would attend to what immediately follows, they would perceive that this gives them little support. The words are, “Confess your sins one to another, and pray one for another.” He joins together mutual confession and mutual prayer. If, then, we are to confess to priests only, we are also to pray for them only. What? It would even follow from the words of James, that priests alone can confess. In saying that we are to confess mutually, he must be addressing those only who can hear the confession of others. He says, “allelous”, mutually, by turns, or, if they prefer it, reciprocally. But those only can confess reciprocally who are fit to hear confession. This being a privilege which they bestow upon priests only, we also leave them the office of confessing to each other. Have done then with such frivolous absurdities, and let us receive the true meaning of the apostle, which is plain and simple; first, That we are to deposit our infirmities in the breasts of each other, with the view of receiving mutual counsel, sympathy, 540 and comfort; and, secondly, That mutually conscious of the infirmities of our brethren we are to pray to the Lord for them. Why then quote James against us who so earnestly insist on acknowledgment of the divine mercy? No man can acknowledge the mercy of God without previously confessing his own misery. Nay, we pronounce every man to be anathema who does not confess himself a sinner before God, before his angels, before the Church; in short, before all men. “The Scripture has concluded all under sin,” “that every mouth may be stopped, and all the world may become guilty before God,” that God alone may be justified and exalted (Gal. 3:22; Rom. 3:9, 19).
7. I wonder at their effrontery in venturing to maintain that the confession of which they speak is of divine authority. We admit that the use of it is very ancient; but we can easily prove that at one time it was free. It certainly appears, from their own records, that no law or constitution respecting it was enacted before the days of Innocent III. Surely if there had been a more ancient law they would have fastened on it, instead of being satisfied with the decree of the Council of Lateral, and so making themselves ridiculous even to children. In other matters, they hesitate not to coin fictitious decrees, which they ascribe to the most ancient Councils, that they may blind the eyes of the simple by veneration for antiquity. In this instance it has not occurred to them to practice this deception, and hence, themselves being witnesses, three centuries have not yet elapsed since the bridle was put, and the necessity of confession imposed by Innocent III. And to say nothing of the time, the mere barbarism of the terms used destroys the authority of the law. For when these worthy fathers enjoin that every person of both sexes (utriusque sexus) must once a year confess his sins to his own priest, men of wit humorously object that the precept binds hermaphrodites only, and has no application to any one who is either a male or a female. A still grosser absurdity has been displayed by their disciples, who are unable to explain what is meant by one’s own priest (proprius sacerdos). Let all the hired ravers of the Pope babble as they may,342 we hold that Christ is not the author of this law, which compels men to enumerate their sins; nay, that twelve hundred years elapsed after the resurrection of Christ before any such law was made, and that, consequently, this tyranny was not introduced until piety and doctrine were extinct, and pretended pastors had usurped to themselves unbridled license. There is clear evidence in historians, and other ancient writers, to show that this was a politic discipline introduced by bishops, not a law enacted by Christ or the Apostles. Out of many I will produce only one passage, which will be no obscure proof. Sozomen343 relates,344 that this constitution of the bishops was carefully observed in the Western 541 churches, but especially at Rome; thus intimating that it was not the universal custom of all churches.
He also says, that one of the presbyters was specially appointed to take charge of this duty. This abundantly confutes their falsehood as to the keys being given to the whole priesthood indiscriminately for this purpose, since the function was not common to all the priests, but specially belonged to the one priest whom the bishop had appointed to it. He it was (the same who at present in each of the cathedral churches has the name of penitentiary) who had cognizance of offenses which were more heinous, and required to be rebuked for the sake of example. He afterwards adds, that the same custom existed at Constantinople, until a certain matron, while pretending to confess, was discovered to have used it as a cloak to cover her intercourse with a deacon. In consequence of that crime, Nectarius, the bishop of that church—a man famous for learning and sanctity—abolished the custom of confessing. Here, then, let these asses prick up their ears. If auricular confession was a divine law, how could Nectarius have dared to abolish or remodel it? Nectarius, a holy man of God, approved by the suffrage of all antiquity, will they charge with heresy and schism? With the same vote they will condemn the church of Constantinople, in which Sozomen affirms that the custom of confessing was not only disguised for a time, but even in his own memory abolished. Nay, let them charge with defections not only Constantinople but all the Eastern churches, which (if they say true) disregarded an inviolable law enjoined on all Christians.
8. This abrogation is clearly attested in so many passages by Chrysostom, who lived at Constantinople, and was himself prelate of the church, that it is strange they can venture to maintain the contrary: “Tell your sins”, says he, “that you may efface them: if you blush to tell another what sins you have committed, tell them daily in your soul. I say not, tell them to your fellow-servant who may upbraid you, but tell them to God who cures them. Confess your sins upon your bed, that your conscience may there daily recognize its iniquities.” Again, “Now, however, it is not necessary to confess before witnesses; let the examination of your faults be made in your own thought: let the judgment be without a witness: let God alone see you confessing.” Again, “I do not lead you publicly into the view of your fellow servants; I do not force you to disclose your sins to men;
342 French, “Quoy que tous les advocats et procureurs du Pape, et tous les caphars qu’il a à louage gazouillent:”—whatever
all the advocates and procurators of the Pope, and all the caphars whom he has in his pay may gabble.
343 The French adds, “l’un des auteurs de l’Histoire Ecclesiastique;”—one of the authors of the Ecclesiastical History.
344 Eccles Hist. Lib. 7 cap. 17, et Trepont. Hist. Lib. ix. review and lay open your conscience before God. Show your wounds to the Lord, the best of physicians, and seek medicine from him. Show to him who upbraids not, but cures most kindly.” Again, “Certainly tell it not to man lest he upbraid you. Nor must you confess to your fellow servant, who may make it public; but show your wounds to the Lord, who takes care of you, who is kind 542 and can cure.” He afterwards introduces God speaking thus: “I oblige you not to come into the midst of a theatre, and have many witnesses; tell your sins to me alone in private, that I may cure the ulcer.”345 Shall we say that Chrysostom, in writing these and similar passages, carried his presumption so far as to free the consciences of men from those chains with which they are bound by the divine law? By no means; but knowing that it was not at all prescribed by the word of God, he dares not exact it as necessary.
9. But that the whole matter may be more plainly unfolded, we shall first honestly state the nature of confession as delivered in the word of God, and thereafter subjoin their inventions—not all of them indeed (who could drink up that boundless sea?) but those only which contain summary of their secret confession. Here I am grieved to mention how frequently the old interpreter346 has rendered the word confess instead of praise, a fact notorious to the most illiterate, were it not fitting to expose their effrontery in transferring to their tyrannical edict what was written concerning the praises of God. To prove that confession has the effect of exhilarating the mind, they obtrude the passage in the psalm, “with the voice of joy and praise,” (Vulgate, confessionis) (Ps. 42:4). But if such a metamorphosis is valid, any thing may be made of any thing. But, as they have lost all shame, let pious readers reflect how, by the just vengeance of God, they have been given over to a reprobate mind, that their audacity may be the more detestable. If we are disposed to acquiesce in the simple doctrine of Scripture, there will be no danger of our being misled by such glosses. There one method of confessing is prescribed; since it is the Lord who forgives, forgets and wipes away sins, to him let us confess them, that we may obtain pardon. He is the physician, therefore let us show our wounds to him. He is hurt and offended, let us ask peace of him. He is the discerner of the heart, and knows all one thoughts; let us hasten to pour out our hearts before him. He it is, in fine, who invites sinners; let us delay not to draw near to him. “I acknowledge my sin unto thee,” says David; “and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin,” (Ps. 32:5). Another specimen of David’s confessions is as follows: “Have mercy upon me, O God, according to thy loving kindness,” (Ps. 51:1). The following is Daniel’s confession: “We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and thy judgments,” (Dan. 9:5). Other examples every where occur in Scripture: the quotation of them would almost fill a volume. “If we confess our sins,” says John, “he is faithful and just to forgive us our sins,” (1 John 1:9). To whom are we 543 to confess? to Him surely;—that is, we are to fall down before him with a grieved and humbled
345 Chrysost. Hom. 2 in Psal. 1.Serm. de pœnit. et Confess. Hom. 5 De Incomprehensibili Dei. Nat. cont. Anomeos. Item, Hom.
4 de Lazaro.
346 Latin, “Vetus interpres.”—French, “Le translateur tant Grec qui Latin;”—the Greek as well as Latin translator. heart, and sincerely accusing and condemning ourselves, seek forgiveness of his goodness and mercy.
10. He who has adopted this confession from the heart and as in the presence of God, will doubtless have a tongue ready to confess whenever there is occasion among men to publish the mercy of God. He will not be satisfied to whisper the secret of his heart for once into the ear of one individual, but will often, and openly, and in the hearing of the whole world, ingenuously make mention both of his own ignominy, and of the greatness and glory of the Lord. In this way David, after he was accused by Nathan, being stung in his conscience, confesses his sin before God and men. “I have sinned unto the Lord,” says he (2 Sam. 12:13); that is, I have now no excuse, no evasion; all must judge me a sinner; and that which I wished to be secret with the Lord must also be made manifest to men. Hence the secret confession which is made to God is followed by voluntary confession to men, whenever that is conducive to the divine glory or our humiliation. For this reason the Lord anciently enjoined the people of Israel that they should repeat the words after the priest, and make public confession of their iniquities in the temple; because he foresaw that this was a necessary help to enable each one to form a just idea of himself. And it is proper that by confession of our misery, we should manifest the mercy of our God both among ourselves and before the whole world.
11. It is proper that this mode of confession should both be ordinary in the Church, and also be specially employed on extraordinary occasions, when the people in common happen to have fallen into any fault. Of this latter description we have an example in the solemn confession which the whole people made under the authority and guidance of Ezra and Nehemiah (Neh. 1:6, 7). For their long captivity, the destruction of the temple, and suppression of their religion, having been the common punishment of their defection, they could not make meet acknowledgment of the blessing of deliverance without previous confession of their guilt. And it matters not though in one assembly it may sometimes happen that a few are innocent, seeing that the members of a languid and sickly body cannot boast of soundness. Nay, it is scarcely possible that these few have not contracted some taint, and so bear part of the blame. Therefore, as often as we are afflicted with pestilence, or war, or famine, or any other calamity whatsoever, if it is our duty to retake ourselves to mourning, fasting, and other signs of guiltiness, confession also, on which all the others depend, is not to be neglected. That ordinary confession which the Lord has moreover expressly commended, no sober man, who has reflected on its usefulness, will venture to disapprove. Seeing that in every sacred assembly we stand in the view of God and angels, in what way should our service begin but in 544 acknowledging our own unworthiness? But this you will say is done in every prayer; for as often as we pray for pardon, we confess our sins. I admit it. But if you consider how great is our carelessness, or drowsiness, or sloth, you will grant me that it would be a salutary ordinance if the Christian people were exercised in humiliation by some formal method of confession. For though the ceremony which the Lord enjoined on the Israelites belonged to the tutelage of the Law, yet the thing itself belongs in some respect to us also. And, indeed, in all well ordered churches, in observance of an useful custom, the minister, each Lord’s day, frames a formula of confession in his own name and that of the people, in which he makes a common confession of iniquity, and supplicates pardon from the Lord. In short, by this key a door of prayer is opened privately for each, and publicly for all.
12. Two other forms of private confession are approved by Scripture. The one is made on our own account, and to it reference is made in the passage in James, “Confess your sins one to another,” (James 5:16); for the meaning is, that by disclosing our infirmities to each other, we are to obtain the aid of mutual counsel and consolation. The other is to be made for the sake of our neighbor, to appease and reconcile him if by our fault he has been in any respect injured. In the former, although James, by not specifying any particular individual into whose bosom we are to disburden our feelings, leaves us the free choice of confessing to any member of the church who may seem fittest; yet as for the most part pastors are to be supposed better qualified than others, our choice ought chiefly to fall upon them. And the ground of preference is, that the Lord, by calling them to the ministry, points them out as the persons by whose lips we are to be taught to subdue and correct our sins, and derive consolation from the hope of pardon. For as the duty of mutual admonition and correction is committed to all Christians, but is specially enjoined on ministers, so while we ought all to console each other mutually and confirm each other in confidence in the divine mercy, we see that ministers, to assure our consciences of the forgiveness of fins, are appointed to be the witnesses and sponsors of it, so that they are themselves said to forgive sins and loose souls (Mt. 16:19; 18:18). When you hear this attributed to them, reflect that it is for your use. Let every believer, therefore, remember, that if in private he is so agonized and afflicted by a sense of his sins that he cannot obtain relief without the aid of others, it is his duty not to neglect the remedy which God provides for him—viz. to have recourse for relief to a private confession to his own pastor, and for consolation privately implore the assistance of him whose business it is, both in public and private, to solace the people of God with Gospel doctrine. But we are always to use moderation, lest in a matter as to which God prescribes no certain rule, our consciences be burdened with a certain yoke. Hence it follows first, that confession of this nature ought to be free so as not to be exacted of all, 545 but only recommended to those who feel that they have need of it; and, secondly, even those who use it according to their necessity must neither be compelled by any precept, nor artfully induced to enumerate all their sins, but only in so far as they shall deem it for their interest, that they may obtain the full benefit of consolation. Faithful pastors, as they would both eschew tyranny in their ministry, and superstition in the people, must not only leave this liberty to churches, but defend and strenuously vindicate it.
13. Of the second form of confession, our Savior speaks in Matthew. “If thou bring thy gift to the altar, and there remember that thy brother has ought against thee; leave there thy gift before the altar; first be reconciled to thy brother, and then come and offer thy gift,” (Mt. 5:23, 24). Thus love, which has been interrupted by our fault, must be restored by acknowledging and asking pardon for the fault. Under this head is included the confession of those who by their sin have given offense to the whole Church (supra, sec. 10). For if Christ attaches so much importance to the offense of one individual, that he forbids the sacrifice of all who have sinned in any respect against their brethren, until by due satisfaction they have regained their favor, how much greater reason is there that he, who by some evil example has offended the Church should be reconciled to it by the acknowledgment of his fault? Thus the member of the Church of Corinth was restored to communion after he had humbly submitted to correction (2 Cor. 2:6). This form of confession existed in the ancient Christian Church, as Cyprian relates: “They practice repentance,” says he, “for a proper time, then they come to confession, and by the laying on of the hands of the bishop and clergy, are admitted to communion.” Scripture knows nothing of any other form or method of confessing, and it belongs not to us to bind new chains upon consciences which Christ most strictly prohibits from being brought into bondage. Meanwhile, that the flock present themselves before the pastor whenever they would partake of the Holy Supper, I am so far from disapproving, that I am most desirous it should be everywhere observed. For both those whose conscience is hindered may thence obtain singular benefit, and those who require admonition thus afford an opportunity for it; provided always no countenance is given to tyranny and superstition.
14. The power of the keys has place in the three following modes of confession,—either when the whole Church, in a formal acknowledgment of its defects,347 supplicates pardon; or when a private individual, who has given public offense by some notable delinquency, testifies his repentance; or when he who from disquiet of conscience needs the aid of his minister, acquaints him with his infirmity. With regard to the reparation of offense, the case is different. For though 546 in this also provision is made for peace of conscience, yet the principal object is to suppress hatred, and reunite brethren in the bond of peace. But the benefit of which I have spoken is by no means to be despised, that we may the more willingly confess our sins. For when the whole Church stands as it were at the bar of God, confesses her guilt, and finds her only refuge in the divine mercy, it is no common or light solace to have an ambassador of Christ present, invested with the mandate of reconciliations by whom she may hear her absolution pronounced. Here the utility of the keys is justly commended when that embassy is duly discharged with becoming order and reverence. In like manner, when he who has as it were become an alien from the Church receives pardon, and is thus restored to brotherly unity, how great is the benefit of understanding that he is pardoned by those to whom Christ said, “Whose soever sins ye remit, they are remitted unto them,” (John 20:23). Nor is private absolution of less benefit or efficacy when asked by those who stand in need of a special remedy for their infirmity. It not seldom happens, that he who hears general promises which are intended for the whole congregation of the faithful, nevertheless remains somewhat in doubts, and is still disquieted in mind, as if his own remission were not yet obtained. Should this individual lay open the secret wound of his soul to his pastor, and hear these words of the Gospel specially addressed to him, “Son, be of good cheer, thy sins be forgiven thee,” (Mt. 9:2),348 his mind will feel secure, and escape from the trepidation with which it was previously agitated. But when we treat
347 As to the form of repentance enjoined by the primitive Church for more flagrant offences, see Book 4 Chap 1 sec. 29.
348 The French is, “Et que le Pasteur addressant sa parole à lui, l’asseure comme lui appliquant en particulier la doctrine
generale;”—and when the Pastor, addressing his discourse to him, assures him as applying the general doctrine to him in particular. of the keys, us must always beware of dreaming of any power apart from the preaching of the Gospel. This subject will be more fully explained when we come to treat of the government of the Church (Book 4 chap. 11, 12). There we shall see, that whatever privilege of binding and loosing Christ has bestowed on his Church is annexed to the word. This is especially true with regard to the ministry of the keys, the whole power of which consists in this, that the grace of the Gospel is publicly and privately sealed on the minds of believers by means of those whom the Lord has appointed; and the only method in which this can be done is by preaching.