(2.)  In the sense of “confessing” sins, the Verb is not uncommon in the N.T.128, and in the early Fathers129.  Tertullian adopts the Greek word, and calls exomologesis“the handmaid of repentance130,” adding that it will extinguish the fire of Gehenna in the heart, being a second remedy for sin, after Baptism. Again, speaking of the outward act of repentance, he says:  “This act, which is more usually expressed and commonly spoken of under a Greek name, is ἐξομολόγησις, whereby we confess our sins to the Lord, not indeed as if He were ignorant of them, but inasmuch as by confession satisfaction is appointed, and of confession repentance is born, and God appeared by repentance.  Accordingly exomologesis is a discipline for man’s prostration and humiliation, enjoining a demeanour calculated to move mercy.  With regard also to the very dress and food, it commands (the penitent) to lie in sackcloth and ashes…to know no food xxvii and drink but such as is plain,—to feed prayers on fastings, to groan, to weep and roar (mugire) unto the Lord God; to roll before the feet of the presbyters, and kneel to God’s dear ones, to enjoin on all the brethren embassies of intercession on his behalf.  All this exomolo- gesis does, that it may enhance repentance131, &c.” In this highly rhetorical description of the ecclesiastical discipline so dear to Tertullian there are many features of extreme severity to which Cyril makes no allusion; yet he frequently and very earnestly insists on the necessity and the efficacy of confession.  “The present is the season of confession:  confess what thou hast done in word or in deed, by night or by day; confess in an acceptable time, and in the day of salvation receive the heavenly treas- ure132”  “Tell the Physician thine ailment:  say thou also, like David, I said, I will confess me my sin unto the Lord ; and the same shall be done in thy case, which he says forthwith, and Thou forgavest the wickedness of my heart133.”  “ Seest thou the humility of the king?  Seest thou his confession?.…The deed was quickly done, and straightway the Prophet appeared as accuser, and the offender confessed his fault; and because he candidly confessed, he re- ceived a most speedy cure134.” “Ezekias prevailed to the cancelling of God’s decree, and cannot Jesus grant remission of sins?  Turn and bewail thyself, shut thy door, and pray to be forgiven, pray that He may 128 Matt. iii. 6; Mark i. 5; James iii. 16. 129 Irenæus, I. xiii. § 5; III. iv. § 3; Clem. Alex. Protrept. ii. § 41:  ἐξομολογοῦνται οἱ δαίμονες τὴν γαστριμαργίαν τὴν αὑτῶν. 130 De Pœnitentia, c. xii. 131 De Pœnitentia, c. ix. 132 Cat. i. § 5. 133 Ib. § 6. 134 Ib. § 11. 31 Special Preparation for Baptism.