changed.

The Canon breathes the same spirit

as the words of Hooker, when he says:

66

And in regard thereof, the Church of England hitherto hath thought it the safer way to refer men's hidden crimes unto God and themselves only: howbeit, not without special caution for the admonition of such as come to the Holy Sacrament, and for the comfort of such as are ready to depart the world." 1

In the Exhortation before Communion one of The Revision of 1662. the changes proposed in 1662 was rejected, Communion while others were adopted, and the words brought into their final form.

66

The corrections suggested in the handwriting of Cosin and Sancroft are evidence of a desire that the word priest" should be restored as in 1549, the proposed words being, some other discreet and learned [Priest, the] minister of God's Word." But the proposal was rejected, and the more general word "minister' remains. 2

The fact is significant, as showing that the revisers refused to alter the ideal of Confession and Absolution which the Reformers had substituted for that of Rome. It does not alter the fact that undoubtedly, in such circumstances, a priest and not a deacon is the fit and proper adviser to whom the official duty of dealing with con

C.A.

1 Hooker, VI. iv. 15.

2 Parker, Hist. Rev. of Pr. Bk. p. 206.

273

18

Office

sciences burdened with sin is at his ordination expressly committed. But it amounts to a refusal to recognise in such private ministry any essentially sacerdotal character.

On the other hand, two changes were agreed upon.

(1) The special character of the cases contemplated, as needing such special ministry, was emphasised by the insertion of a clause, immediately before the offer of such ministry is made.1

66

Therefore, if any of you be a blasphemer of God, an hinderer or slanderer of His word, an adulterer, or be in malice, or envy, or in any other grievous crime, repent you of your sins, or else come not to that Holy Table: lest, after the taking of that Holy Sacrament, the devil enter into you, as he entered into Judas, and bring you to destruction both of body and soul. And because it is requisite, etc."

As in the Canon, special and private confession is specially mentioned in relation to heinous crimes. Yet it must be remembered, that it is the unquiet conscience, not the nature of the crime, which justifies the exceptional remedy.

(2) The wording of the last clause was reconstructed with a view to greater simplicity and clearness. "By this means " took the place of "by the means aforesaid"; and "herein "

1 The clause was not new. It had stood in another Exhortation read at the actual time of Communion, where it was clearly out of place.

was added after "cannot quiet his conscience," so as to refer to the special class of offences just named. The concluding words were thus rearranged.

1552

"That he may receive such ghostly counsel, advice and comfort, as his conscience may be relieved; and that by the ministry of God's Word he may receive comfort and the benefit of Absolution."

66

1662

"That by the ministry of God's Holy Word he may receive the benefit of Absolution, together with ghostly counsel and advice."

The whole clause is simplified and improved. The "ministry of God's Holy Word" is brought into marked prominence, and into closer connexion with the " Benefit of Absolution"; and the offer of counsel and advice" is now made to follow. Instruction is to be added to comfort. There is no word here which tends to undo the work of the sixteenth century. The benefit of ministerial Absolution is recognised: its nature is described in the very words of 1552.

Two changes were made in the Visitation of the Sick in 1662. It is not now set forth absolutely that the sick person shall ... make a special confession," but that he shall be moved to" make it, "if his conscience be troubled with any weighty matter." The words "of his sins" were also added.

Visitation

of the Sick, 1662

Again, the Absolution is not to follow as a matter of course. It is to be pronounced only "if he humbly and heartily desire it." 1

These two significant additions ("be moved to" and "if he humbly and heartily desire it ") show how far it was from the minds of the Caroline revisers to execute any retrograde movement towards the practice of the Confessional, or to alter the balance of truth so carefully adjusted in the Sixteenth Century. Certainly no word was added, certainly no phrase was modified, so as to bring back any of the features of the Roman Sacrament of Penance, which had been discarded more than a century ago.

One of Cosin's comments on the Visitation of the Sick is of considerable interest. The Bishop is giving direction as to the nature of the " Special Confession to be made. It is to be " private and special" and it is to be made to God. Quod si conscientiam in re qualibet gravatam sentiat, monetur, ut de illa privatam et specialem confessionem Deo faciat. Finita vero Confessione, Presbyter eum consolatur, et ab omnibus peccatis suis illum (vere pœnitentem) solenni verborum forma absolvit." In a later edition (Wekett, 1729), "sacerdoti" is substituted for "Deo," and "sacerdos

1 According to Canon 67 of 1603 the Order of Visitation is specially for the use of those of the Clergy who have no licence to preach. "If he be a preacher, then as he shall think most needful and convenient." It is hard to say what exact bearing this has on our present controversy. But it should be noted, whatever inference we may draw from it.

66

for presbyter." I have been unable to trace either at Oxford or Durham any MS. authority for the change. Cosin's words point to the conclusion that all such confessions ought to be made to God, though the priest or friend may be present as a witness and minister. It is only fair to add, that confession to God is included in the form of Roman Confession.1 The Confession is made to God, but, as Lord Halifax said at the Fulham Conference, it is to God in the person of His priest. We find no trace of this in our present Anglican forms. 2

The history of penitential discipline, which we Conclusion have traced, bears abundant witness to the learning and candour of those who remodelled our formularies, both doctrinal and liturgical. They had a difficult course to steer, and nothing less than divine guidance could have saved them from serious mistakes. In dealing with the mediaeval system, it was their avowed purpose "to keep the mean between the two extremes, of too much stiffness in refusing, and of too much easiness in admitting any variation from it" and we have seen with what sober judgment this purpose was carried out.

1"First, I knowledge myself guilty unto Almighty God, unto our lady Saint Mary and to all the company of heaven and to you my ghostly father, etc." Form of Confession in Maskell, Mon. Rit. iii. 296.

2 Anglo-Cath. Lib., Cosin's Works, iv. p. 362. It is noticeable that, at the last revision, the mention of the congregation as witnesses to our public confession disappeared. The clause in the Invitation at Holy Communion, "before this congregation here gathered together in His Holy Name," was then omitted. See p. 238.