-- Tit. 2. Directions about Trusts and Secrets
(1.) Because though every man be bound to do his best to prevent sin, yet every man is not bound to bring offenders to punishment: he that is no magistrate, nor hath a special call so to do, may be in many cases not obliged to it.
(2.) It is commonly concluded that (in most cases) a capital offender is not bound to bring himself to punishment: and that which you could not know but by his free confession, is confessed to you only on your promise of concealment, seemeth to me to put you under no other obligation to bring him to punishment than he is under himself.
(3.) Christ's words and practice, in dismissing the woman taken in adultery, sheweth that it is not always a duty for one that is no magistrate to prosecute a capital offender, but that sometimes his repentance and life may be preferred.
(4.) And magistrates' pardons shew the same.
(5.) Otherwise no sinner would have the benefit of a counsellor to open his troubled conscience to: for if it be a duty to detect a great crime in order to a great punishment, why not a less also in order to a less punishment. And who would confess when it is to bring themselves to punishment?
11. In those countries where the law allows pastors to conceal all crimes that penitents freely confess, it is left to the pastor's judgment to conceal all that he discerneth may be concealed without the greater injury of others, or of the king or commonwealth.
12. There is a knowledge of the faults of others, by common fame, especially many years after the committing, which doth not oblige the hearers to prosecute the offender. And yet a crime publicly known is more to be punished (lest impunity embolden others to the like) than an unknown crime, revealed in confession.
Tit. 2. Directions about Trusts and Secrets
Direct. I. 'Be not rash in receiving secrets or any other trusts:' but first consider what you are thereby obliged to, and what difficulties may arise in the performance; and foresee all the consequents as far as is possible, before you undertake the trust; that you cast not yourselves into snares by mere inconsiderateness, and prepare not for perplexities and repentance.
Direct. II. 'Be very careful what persons you commit either trusts or secrets to:' and be sure they be trusty by their wisdom, ability, and fidelity.
Direct. III. 'Be not too forward in revealing your own secrets to another's trust:' for, 1. You cannot be certain of any one's secresy, where you are most confident. 2. You oblige yourself too much to please that person, who by revealing your secrets may do you hurt; and are in fear lest carelessness, or unfaithfulness, or any accident should disclose it. 3. You burden your friend with the charge and care of secresy.
Direct. IV. Be faithful to your friend that doth intrust you;' remembering that perfidiousness or falsehood to a friend, is a crime against humanity, and all society, as well as against Christianity; and stigmatizeth the guilty in the eyes of all men, with the brand of an odious, unsociable person.
Direct. V. 'Be not intimate with too many, nor confident in too many:' for he that hath too many intimates, will be opening the secrets of one to another.
Direct. VI. 'Abhor covetousness and ambition:' or else a bribe or the promise of preferment, will tempt you to perfidiousness. There is no trusting a selfish, worldly man.
Direct. VII. 'Remember that God is the avenger of perfidiousness, who will do it severely:' and that even they that are pleased and served by it, do yet secretly disdain and detest the person that doth it; because they would not be so used themselves.
Direct. VIII. 'Yet take not friendship or fidelity to be an obligation to perfidiousness to God, or the king, or commonwealth, or to another, or to any sin whatsoever.'