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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	aaron_n	call_v	priest_n	82	3	6.1882	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60278	Sin dismantled, shewing the loathsomnesse thereof, in laying it open by confession; with the remedy for it by repentance & conversion Wherein is set forth the manner how we ought to confess our sins to God and man, with the consiliary decrees from the authority thereof, and for the shewing the necessity of priestly absolution, the removing the disesteem the vulgar have of absolution, setting forth the power of ministers. With an historical relation of the canons concerning confession, and the secret manner of it; also shewing the confessors affections and inclinations. By a late reverend, learned and judicious Divine.	Late reverend, learned and judicious Divine.	1664 (1664)	Wing S3850; ESTC R221495	353,931	367

If any deviation it was in them they were out of the way and would needs spare the best of the cattle to pleasure God with a Sacrifice Proud heart that all this while would take no notice of his sin till he heard his doom deprivation from his Crown and dignity Then Saul said unto Samuel I have sinned 1 Sam. 15. but Samuel said not unto Saul as Nathan unto David The Lord hath also put away thy sin Sauls was a confession upon the rack but David had no sooner a sense of sin but he opens it in humble confession The wound no sooner perceived then he hastned for a Medicine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 243. then he fled to the Physician saying I have sinned and forthwith is healed The Lord also hath put away thy sin Grave is the wise mans advice Be not ashamed to confess thy sins and force not the course of the river Ecclesiasticus 4.26 That is turn not the stream or course thereof backward by denial or on the one side by excusing but be thine own accuser to obtain a pardon Confession then of sin and that unto man amongst the people of the Jews is extant upon Sacred records practised before the law commanded by the law portraited in their Sacrifices and performed by the Man after Gods own heart and hath continued among that dispersed Nation even till our times if Thomas Walden and Antoninus may be credited the one learn'd so much from the relation of the Jews themselves at his being in Austria and the other affirmeth that the learneder sort are wont to confess all their sins to a Levite Solent doctiores Judaei ante mortem confiteri omnia peccata Levitae alicui si quem fortè nacti fuerint Ant. part 3. tit 14. c. 6. Sect. 1. Habent Sacerdotes Cuthaei ex posteritate Aharon Sacerdotis in pace quiescentis qui cum nullis alits connubia jungunt nisi aut familiae suae foeminis aut viris ut genus impermixtum conservent Benjam Itiner pag. 39 40. a little before their death if he may be had and I think so too when they chance upon a Levite of the full bloud which to preserve without mixture the Jews after the destruction of the Temple were not so careful as the Samaritans who boast their Priests to be not onely of the tribe of Levi but family of Aaron and therefore call them Aharonitae Some testimonies of the Rabbins which I find in Petrus Galatinus may not be neglected In a Treatise called B●rashith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a lesser exposition upon the book of Genesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 49.8 and upon those words Judah thy Brethren shall praise or confesse thee being an elegant allusion of old Jacob to his name derived from confession it is thus written This is that Confession which is spoken of by the holy Ghost in the hands of Job Illa est confessio de qua dictum est à Spiritu Sancto per manus Job 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 15. hoc est quia Sapientes sunt confitentur indicant non abscondunt à Patribus suis peccata s● sua De quibus dictum est hoc de justis qui vincunt subjugant fomitem seu sensualitatem suam confitentur actus suos Patribus suis omnis enim qui confitetur actus suos dignus est seculo futuro sicut dictum est Psal 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et ità invenies in Juda in hora qua pervenit ad eum factum Tamar confessus est quema●medum dictum est Gen. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moxigitur vicit sensualitatem vel affectum suum confessus est Such as are wise confess or shew forth hide not from their fathers that is their sins Of whom is this spoken of the just who subdue their lust and sensuality and confess their doings to their Fathers for he that confesseth his acts is worthy of the world to come at it is said in Psal 50.23 He that offereth confession honoureth me and he that ordereth his way to him will I shew the salvation of God Accordingly you find in Juda that at what time his dealing was perceived by him with Thamar he confessed it Gen. 38. Acknowledge thy Creator and be not ashamed of flesh and bloud that is of man presently he overcame his sensuality and affections and confessed And again in the same place God holy and blessed curseth every one that doth not confess his deeds Omais qui non confitetur op●●a sua Deus sanctus benedictus maledicit sic enim invenimus in Cain qui negavit dixit Gen. c. 4. Nunquid Custos fratris mei Ego sum maledictus ergo sit sicut dictum est ibidem Et nunc maledictus es tu for so we find in Cain who denied and said Am I my Brothers keeper therefore he was accursed as it is there said Now then cursed art thou Such another testimony is extant in the Hierosolymitan Sanbedrim in the chapter that beginneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The judgment is defined Omnis confitens habet partem in seculo futuro sic enim in Achan reperimus quod dixit ei Ichoshuah Fili mi Da obsecro honorem Domino Deo Israel da confessionem indica mihi quaeso quid feceris ne celes à me ait Verè ego peccavi Domino Deo Israel ita hoc sicut hoc feci Et undè habetur quòd remissum fuit ei peccatum ex co quod dictum ●st ibidem Jehosuae sc cap. 7. ait Jehosuas Sicut turbasti nos turbat te Dominus in die isto in die isto inquit tu turbatus eris sed non ●ris turbatus in fu●u●o where it is thus written All such as confesse have their share in the world to come for so we find in Achan how Jehosuas said unto him My son give glory unto the Lord God of Israel and make thy Confession and shew unto me what thou hast done And conceal it not from me and Achan answered and said unto Jehosuas Of a truth I have sinned before the Lotd God of Israel and have done thus and thus But from whence doth it appear that his sin was forgiven from that it is said in the same place viz Josh 7. And Jehosua said As thou hast troubled us the Lord trouble thee in that day In that day saith he thou are troubled but thou shalt not be troubled in the dayes to come And that this confession was made distinctly is evident by what is recorded in the book intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of Dayes and in the Chap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc the day of propitiation Rabbi Hunna said Dixit Rabbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hunna Omnis qui transgressione transgressius est necesse est ut singulatim exprimat peccatum Pet.

superfluous and unprofitable And in a declaration of Walter Bruit containing divere positions by him asserted Anno Dom. 1393. this is one Arch-B Abbot of visibility of the Church p. 72. edit Lond. 1624. that auricular confession is not prescribed in the Scripture Add unto these how in the Province of Tholouse a certain People called Boni homines a branch of the Waldenses An. Dom. 1175 if not the tree it self being questioned by the Bishop of Lyons Interrogavit Episcopus si deberet unusquisque consiteri peccata sua Sacerdotibus Ministris ecclesiae vel cuilibet laico vel illis de quibus dixit Iac. Confitemini alterutrum c. Qui respondentes dixerunt infirmis sufficere si confitentur cui vellent de Militibus vero dicere noluerunt quia non dixt Jacobus nisi de infirmantibus Quaesit it ●tiam ab eis si sufficiebat sola cordis contritio on s confessio vel si erat necesse ut facer nt satisfactionem post datam poenitentiam icjuniis eleemosynis afflictionibus peccata sua lugentes si suppeteret cis facultas Responderunt dicentes quia Iacobus dicehat Confitemini alterutrum peccata vestra ut salvemini per hoc sciebant quòd Apostolus aliud non praecipiebat nisi ut consiterentur sic salvarentur ●ec volebant meliores esse Apostolo ut aliquid de suo adjungerent sicut Episcopi faciunt Rog. Hovedon Annal. pars post Henrici secundl R. p. 319. edit London If every man ought to confess his sins unto the Priests and Ministers of the Church or else to a Lay-man or to those of whom Saint James saith confess your sins one to another They answering said for them that are sick they may confess to whom they please Of others they had nothing to say because Saint James spake onely of infirm persons The Bishop further demanded of them if contrition of the heart and confession of the mouth were sufficient or if satisfaction after penance injoyned was necessary in bewailing their sins in fasting afflictions and almes-deeds if they were able They answered saying Saint James saith Confess your sins one to another that you may be saved and by this they perceived that the Apostle commanded nothing else but that they should confess and be saved neither would they be better than the Apostle as to add any thing of their own heads as Bishops do So hath Roger Hovedon related their tenet in the process of their condemnation Afterwards Anno Dom. 1479. there issued a commission from Rome to Alphonsus Carillus Arch-Bishop of Toledo authorizing him to assemble a Synod at Salamanca and convent the Professor there Petrus Oxoniensis for teaching these conclusions 1. That mortal sins in respect of the offence Conclus 1. Peccata mortalia quantum ad culpam poenam alterius seculi delentur per solam cordis contritionem sine ordine ad claves Conclus 2. Quòd confessio de peccatis in specie fuerit ex statuto aliquo universalis Ecclesiae non de jure divino Conclus 3. Quòd pravae cogitationes confiteri non debent Prelates latin sed solâ displicentiâ delentur sine ordine ad claves Conclus 4. Quòd confessio non debet esse secreta Canus part 6. Relect. de poenit p. 899. and blotted out onely by the contrition of heart without relation to the keyes 2. That confession of each particular sin was grounded upon some stature of the universal Church and not upon divine right 3. That evil thoughts ought not to be confessed and are blotted out by a dislike and displeasure thereof without reference unto the keys 4. That confession ought not to be held in secret All of which were condemned at the meeting and that condemnation ratified at Rome and that Ratification inserted for the worth thereof into the Extravagants by Sixtus IV. This opinion then could no sooner peep out but it was cut off by such as in those ages struck the stroke It remaineth now that we examine the grounds of such Censures and condemnations Some of the Theologues that stand for divine institution alleage Christs direction to the Lepers Luke 17.14 Go shew your selves unto the Priests I say some not all for the more judicious have laid aside this leaden weapon But that some which gape more after the froth of allegories that the clearer streames of the literal and genuinous sense have somewhat esteemed thereof as Haymo for that not onely sins must be confessed to the Priest Quia non solùm Sacerdotibus peccata sua confiteri debent sed etiam secundum corum consilium poenitentiam satisfactionem veniae suscipere recte dicitur Ire ostendite vice enim Dei peccata Sacerdotibus pandenda sunt inxta ill●um consilium poententia ageada Qui ergo babet lepram p●ccati in anima debet ●enir●●ad Sacerdotem ci humil●ter peccata consiteri Haym Domin 14. post pertecost p. 401. but moreover that by their advice penance and satisfaction of pardon must be obtained it was well said Go shew your selves unto the Priests for unto the Priests instead of God are sins to be opened and penance at their discretion to be imposed And a little after The man that hath the leprosie of sin in his soul ought to resort unto the Priest and humbly make confession of his sins Thus Haymo hath laid a weak load upon a weak back yet such is the weakness of our Rhemist Rhemists Annot in Luke 17.14 judgments that they think it worthy to furnish an Annotation and in good sadness tell us that by leprosie is meant sin to be healed by the Ministery of the Priests and by shewing Confession and to that purpose quote a book of Saint Austins as truly his as their note is unto the text Such allusions may serve to stuff a Postill but not to back an argument as a French-man cries out upon his Auditory Shew your consciences good people unto your Priests Moastrez vos Consciences aux Prestres leur declarez vos Pechez si en voulez estre guarcatis Serm. pour le 14. Dimanche apres la Pentecost A Roven chez D. Landet 1634. and declare your sins unto them if you will be healed However the Pulpit may flourish with such Clerk-like collations the Polemical writers are squemish therein The Cardinal likes the allegory but not the pillar that suftaines it for we do not affirm saith he that the Lepers were dispactched by Christ unto the Priests Neque nos dicimus missos leprosos●à Christo ad Sacer lotes ut illis peccata sua confitere●tur sed ut in lege veteri cogaitio lep●ae corporalis ità in nova cogaitio lep●e sp●ritualis ad Sacerdotes pertinet Bellar. lib. 3. de poen c. 3. to confess their sins unto them but as in the old Law the leprosie of the body was of Priestly cognizance so in the new Spiritual-leprosie is to be taken notice of

fables where we have a more sure word of prophesie The Priests may rather justly complaine how little they are frequented and of the scarcity of their Patients and that must needs arise from the obnoxious conceits of many preferring shame before danger and had rather keep the disease by them close than to have it cured by publishing the same Yea if some proceed so far as to discover their disease to the Physician they either sl●ght his prescriptions and imagine like Naaman-Syrus their own Rivers as powerful to heal their Lepryes as the Priests Jordan or else dislike them as too corrosive and bitter and thereupon grow angry and discontented with the Physician Curae impatiens populus medelae in perniciem Medentis exarsit Orig. hom 1. in Psal 37. Jer. 8.22 A people impatient of the cure and h●aling as Origen once complained are incensed against him that would heal them whatsoever may be the cause this way of healing is so little thought on as if there were no balme in Gilead and no Physician there that the health of the daughter of my people may be recovered V. The Priest a counsellor and comforter Book of Common-Prayer at the Communion Prov. 19.20 The fifth and last motive to confess unto the Priest is for advise and comfort insomuch as the weightiest affaires stand most in need of counsell and comfort is not more welcome than to a wounded spirit this our Church willeth Let him open his grief to me or some other learned and discreet Minister that he may receive such Ghostly counsel advice and comfort as his conscience may be relieved Hear counsel saith the wise man and receive instruction that thou mayest be wise in thy latter end as if he should say wisdome is augmented in the nursery of counsell and instruction Now in the case of sin there cannot be greater danger nor greater happiness than to decline the stroke discreet counsel therefore that tends to that end is much to be prised Thine own heart is deceitful and ofttimes conceals the sin or else diminisheth the guilt or excuseth the offence And if thou gain a sight of thy sin very seldom shall thy contrition be truly poised either thy sorrow swallowing up thy self or else thy sin swallowing up thy sorrow sure it is not the least art so to order contrition aright that it may arise upon just cause be moderated with fitting discretion and directed to such ends that it may prove a godly sorrow and such which accompanieth salvation Again it is not the least of a sinners unhappiness the loss of God and his favour now to recover the same what counsel can be thought superfluous if the favour of a great man be lost how much means how many friends and how great advise should be used to gain him back And when his favour is obtained what study and diligence shall be practised in the continuance thereof when a Penitent hath hit upon a right contrition hath hopes and comfort of the return of Gods favour he cannot be ignorant of his own frailty and therefore needeth directions as much in way of remedy against relapse as in way of Physick for recovery Lay all these together the deceitfulness of thine own heart and of sin the danger of contrition lest it prove not sincere the great peril in the loss of Gods favour and the difficulty in the recovery thereof the procliveness of mans nature to plunge into former sins and tell me if there be not need of more heads than a sinners own in this case of contrition and reconciliation We read in the bastard-epistles of Clemens this constitution which is there fathered upon Peter that if envy or infidelity Quòd si●fortè alicujus cor vel liv●r vel infidelitas vel aliquod malum latenter irrepserit non erubescat qui animae suae curam gerit confiteri haec huic qui praeest ut ab ipso per verbum Dei salubre consilium curetui Clem. Ep. 1. ad Jacob. fr. Domini or any other evil did secretly creep into any mans heart he who had care of his own soul should not be ashamed to confess those things unto him who had the oversight of him that by Gods word and wholesome counsel he might be cured by him This constitution sure is Apostolical though the Epistles be not for better advise cannot be prescribed in the case of sin than how to repent thereof and prevent it In ancient times the Priests advice was held so necessary that penitential laws were enacted and Canons ordained Certas Poenitentiae leges condere quibus tempus modus s●ngulis peccatis expiandis praestitueretur Canones Poenitentiales vocant quibus ut fieret satis opus crat sacerdotem in consilium adhibert praesertim à laicis the better to enable him for direction wherein the time and manner of Repentance is set down for sins in particular for the observing of which the Laicks were to be advised by the Priests Severè jubent in legibus suis ut Sacerdotes Poenitentialem Librum benè calleant ut accepto ab eis salutari consilio saluberrimis poenitentiae observationibus seu mutuis orationibus p●ocatorum maculas diluamus hence the Imperial laws commanded Priests to be well versed and seen in the Penitential Book Theodulphus Bishop of Orleance stated confession to be therefore necessary that wholesome counsel being received from Priests we may through the saving observations of penance and mutual prayers wash out the spots of sins Such laws with us in England were ordained by Theodore sometimes Arch-Bishop of Canturbury to inform the Priests to become able Penitentiaries From whence Beatus Rhenanus concludeth in this sort Vides igitur necessarium fuisse Sacerdotis uti consilio quatenus institutis Poenitentiae legibus fieret satis quae laicis non perinde cognitae erant B. Rhen. praef ad Te●●l de Poenit. Thou seest therefore how necessary it is to use the counsel of the Priest in as much as the laws instituted for penance might be fulfilled which were not so well known unto the Laity For Consolation wherein not the least part of the Priests counsel consisteth A Priest must fit his words upon the wheel Prov. 25.11 that they may be as apples of gold in pictures of silver Cordial Physick being necessary for some patients His care must be not to quench the s●●oking flax nor to break the bruised reed often imitating his Masters words which were to languishing souls Confide fili son be of good cheer thy sins are forgiven thee that High Priest was sent to heal the broken hearted Luke 4.18 19. to preach deliverance to the captives and recovering of sight to the blind and to set at liberty them that are bruised Deus crimen nullum excepit qui peccata donavit omnia Ambr. and to proclaim the year of Jubilte or acceptable year of the Lord. And the Priests of his order have the same