ro OfConfefJíng and Forfaking Sin, Vol. II. not one Word in it concerning Confeffion, nor the leaft intimation of the necef- fity of it. But let us fee how theymanage it to their purpofe. The Apotlesand their Suc- ceffors (faithBellarmine) by this power of remittingand retaining fins, are confti- tuted Judgesof the cafe of Penitents but theycannot judge without hearing the Caufe, and thisinfers particular Confeffion of fins to the Prieft, from whence he concludes it neceffaryto the forgivenefs of fins. But donot the Minifters of the Gofpelexercife this power of remitting fins in Baptifm ? And yet particular Confeflion of all fins to the Prieft is not required, no not in the Church of Rome, in the Baptifm of adult Perlons. And therefore according to them, particular Confeffion of fin to the Prieft, is not neceffary to his exercifing the power of remittingfins, and confequently the neceflity of Con - feffion cannot be concluded from this Text. And to chew how they are puzled in this matter, Ilafquez by a ftrange device concludes the neceffìty ofConfeffion from the power of retainingfins; for (fays he) if the Prieft have apower of retaining fins, that is, ofdenying Pardon andAb- folution to thePenitent, thenhemay impofe Confeffion as a Conditionof forgive - nefs, and not abfolve the Penitent upon other terms. But fuppofing the Prieftto have this unreafonablepower, this makes Confeflion no otherwife neceffary by Di- vine Inftitution, than going to 7erùfalem orChina is, in order to the forgivenefsof our fins, or fubmitting to anyother foolifh condition, that the Prieft thinks fit to require ; for according to this way of reafoning, this power of retaining fine, makes every foolifh thing that the Prieft (hall impofe upon the Penitent, to be neceffaryby DivineCommand and Inf}itution. But the truth is, this power of remitting and retaining fins, is exercifed by the Minifters of the Gofpel, in the adminiftrationof theSacraments, and the preach- ing of the Gofpel, which is call d the word ofreconciliation, the miniffry whereof is committed to them. And thus the antient Fathers underftood it ; and as a great Divine told them in the Council ofTrent, it was perhaps never expoundedby a- ny one Father concerning the bufinefs of Confeffion. The Second Text they alledge to this purpofe is, a John r. 9. Ifwe confefs our fins, he is faithful and juf to forgive us our fins. Here indeed is Confeffion ; but general, not particular, as appears by the oppofition, If we fay that we have no fn, we deceive our felves, and the truth is not in us : butifwe confefs our fins, that is, if we acknowledge our felves to have been (inners. And then here is not a word ofconfeffìng to the Prieft ; the Confeffion here meant is plainly to God, becaufe it follows, be is faithful and jufl to forgive us ourfins; that is, God, who is neceffarily underftood in the formerpart of the fentence ;.as if it had run thus, ifwe confefs our fins to God, he isfaithful and jufi to forgive us our fins. TheThird Text is; Jam. 5.16. Confefsyour faults one toanother, andpray one for another. And here again there is only mention of Confeflion, but not a word of the Prieft ; and for another Reafon, if I hadbeen to advife them, they should not have preit this Text for their fervice in this caufé, becaufe it does them as much hurt as good ; for it is certain, theDuty ofConfeffion here enjoyned is re- ciprocal and mutual, confefsyourfins one toanother: So that ifby virtue of this Text the People are bound to confefs their fins to the Prieft, the Prieft is hereby as much obliged to confefs his fins to the People; which I dare fay is more than they have a mind to prove from this Text. The plain meaningwhereof is this, that as Chriftians fhould be ready to perform all mutual Offices of Charity, fo to affìft and comfort one another by their Counfel and Prayers. And therefore the Apoftle advifeth Chriftians when they are fick, if at the fame time they be under any fpiritual trouble,' by reafon of the Guilt of any fin lying upon their Confciences, to lay open their cafe to one another, that fo theymay have the helpof one anothers Advice and Prayers; Conte/spur yo faults one to another, and prayonefar another, thatye may be healed, bothof your bodily and fpiritual diftem- per. Not that the Prieft or Minifler is here excluded ; St. James had fpokenof that particular before, that when any was fick, he fbouldfend for the Elders of the Church, that he might in the firit place have the benefit of their Counfel and Pray- ers ;
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