22, 23.) For to what purpose, we say, was this power given, if it imposed not on the sinner the obligation of making known his sins? Or how could the power be exercised, if no sins were communicated?
FATHERS.
CENT. II.
ST. IRENÆUS, L. C.--He mentions some women, who repenting of a secret crime, came to the Church, and "accused themselves of it." Of the wife of a certain deacon he also says, that, being converted with much difficulty, “she spent her life, confessing her crime, in sorrow and in tears.”— And of other women he adds: “ Some, touched in conscience, publicly confessed their sins; while others, in despair, renounced their faith.” Adv. Hær. c. xiii. p. 63, 65.
TERTULLIAN, L. C.-" The Confession of a fault lessens, as much as concealment aggravates it. One intimates a wish to make satisfaction, as the other indicates contumacy. Of this penitential disposition the proof is more laborious, as the business is more pressing, in order that some public act," not the voice of conscience alone, may shew it. This act, which the Greeks express by the word exomologesis, consists in the Confession of our sin to the Lord ; not as if he knew it not; but in as much as Confession leads to satisfaction; whence also penitence flows, and by penitence God is mollified. Wherefore, this exomologesis (Confession) is the discipline of prostration and humiliation, enjoining such conduct as may draw down mercy. It regulates dress and diet; and teaches, among other penitential acts, to fast, to
