petuate intellectual slavery, than any that was ever devised by man. The Roman Priesthood have surpassed in policy all that the hierarchies of heathenism ever dreamed of in their mysteries. Although this ceremony was extensively submitted to, it never became obligatory on the members of the church, until it was enforced by the authority of the Lateran Council, in the thirteenth century. So that, in fact, this "law of the church” (a church which boasts itself infallible and immutable!) was not enacted until within two centuries of the Reformation. What became of the people in that long tract of ages, during which no Priest flourished his hand over the head of the kneeling penitent? Had Roman Catholics access to the authentic history of their own church, I am persuaded that the study of it would soon lead to another Reformation. Confession of our sins to God is a most important duty, without which none can expect pardon. Cain made no confession of guilt in the sacrifices which he offered, and therefore sin lay at his door. The Pharisee in the temple was a disciple of the same school. He thanked God for all his fancied goodness; but, believing himself rich and having need of nothing, he asked no forgiveness he did not humble himself before CONFESSION TO MEN. 193 God. Not so the Publican. He stood afar off, and smote upon his breast, saying, "God be merciful to me a sinner!" It is the sacrifice of a broken and contrite spirit that is most precious in the sight of God. Accordingly, the apostle John declares (John i. 7—9) that "if we say we have no sin we deceive ourselves, and the truth is not in us. But if we confess our sins He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness !" In Romans x. 10 it is said, "With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation." This confession refers to the public avowal of faith in the Redeemer, at times when persecution rages against his people. Hence those who suffered for his sake in the primitive ages were called confessors. This passage, of course, gives no countenance to private or secret confession. There is, however, another passage (James v. 16) which has been confidently appealed to on this subject, but without success, as you will presently see.. "Confess your faults one to another, and pray for one another that ye may be healed." Now what is there about confessing to a Priest here? Do you not perceive that the duty here enjoined is reciprocal? We are to confess to one another. The precept relates to offences 192 petuate i ever devi have surp of heathe ies. Althou mitted to members the author teenth cen church" (a and immu two centu came of t during whi the head of Catholics : own churc would soo Confess portant di pardon. sacrifices at his doo E 16. ontresed anü lamented mimis drate munay is sometimes insing prope not de disciple of think for all his self rich a very p Priest of dish temptan, restori future time, which he knows he can do without any disgrace. This hope operates as an opiate to the conscience. Thus with a fatal facility he swerves from his integrity, and even pleases himself with the thought, that in the act of restitution he will be doing God service, by magnifying the virtue of the confessional. Is it not true that Roman Catholics are more given to petty theft than other people? This is fully accounted for by the secrecy of confession, and the doctrine of venial sins.* In Protestant countries, such as the United States of America, the inhabitants scarcely ever use locks except in the large towns, and yet their property is perfectly secure. There are no restitutions trumpeted through the press of that country. Why? Because no thefts are committed. They are guided by a principle of integrity, and restrained by the infamy which attaches to dishonesty. But suppose all stolen property was fully restored by Roman Catholics through the medium of confession, why that would be no more than a farthing in the pound of the injury that may be done to our neighbours. Are unjust bargains nothing? Are false weights and measures * For theft is a mortal sin only "when the thing stolen is of considerable value." What a convenient standard of morality! among brethren, and it inculcates a spirit of humility and mutual forgiveness. Confession is a powerful moral engine to reform the heart, but then it must be made to the offended party. If that party be God, and if he only be cognizant of the deed, let it be confessed and lamented before him in secret. If the fault has been committed against our neighbour, we must not be too proud to own it; for it is the open and candid avowal of our sins that humbles and purifies the heart. Now, what is secret confession to a Priest but an expedient for pacifying the conscience, without any mortification of our pride, or reparation for the injuries we have inflicted? I admit that money is sometimes restored at the confessional, and is made the occasion of much contemptible puffing on the part of the Priests and their friends. On such occasions, there is a tacit, but most unwarranted, insinuation that Protestants never restore stolen property, and that even the Roman Catholics would not do it were it not for confession. Now, I think it would not be difficult to show, that this very practice of making restitution through the Priest, is really one of the most powerful causes of dishonesty. Many a man, placed in a scene of temptation, flatters himself with the hope of restoring the property, or its equivalent, at some |