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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

a general manner The next instance is a law grounded upon the VIII Commandment against usurpers of that which is not theirs injoyning confession of the wrong and restitution Numb 5.7 They shall confess their sin which they have done and he shall recompense his trespass with the principal thereof and add unto it the fifth part thereof and give it unto him against whom he hath trespassed Materia rest●tutionis latissima quidem sed valdè necessaria Biell l. 4. d. 15. Q. 2. The point of restitution is indeed of great latitude and great necessity a doctrine too sowre for the palat of our times and we can no more away with it then with Confession Oh preposterous shame we blush not to commit sin but to confess we blush not to do violence but to restore that speech of August●ne is grounded upon infallible truth The sin is not remi●ted Non dimittitur peccatum nisi restituatur ablatum except what was deteined be restored If thou haft not a mind to augment the principal four-fold as Zacheus did yet add ⅕th thereunto as the Law enjoyned or at least the Principal as reason willeth Lexista loquitur in casu in quo aliquis poenitentià ducius vul● sac●re satisfactionem proximo Lyra. in loc This case of Confession is unto man as damnified together with God and therefore he likewise this way is to be satisfied the offender voluntarily detesting and detecting the fact tendring satisfaction and desiring reconciliation Here the Rhemists exceed the bounds of the Tridentine faith in affirming that a general Co●fession under the law sufficed not for purging sins and that sinners were bound by a divine positive law Rh●mists A●●o● upon Num. 5. Tom. 1. pag. 333. to confess expresly and distinctly their sin which they had committed whom I send to Cardinal Tolet a man of more judgment then all their College to be corrected who ingeniously confesseth that not so much as a purpose to confess was necessary in the old law Propasitum consit●ndi non sait necessarium in v●teri lege Toler tract de confes for my part I verily believe the same divine law for confession that is in force under the Gospel to have been a law for Gods people at all times and of like necessity to all penitents and that the Priests after the order of Aaron had power to make the atonemant as well as those after the order of Melchisedec to grant the absolution both in their several kinds being Ministers of Reconciliation Christ the supreme head of either hierarchy giving in proper person a period to the Levitical Priesthood and investing his Ministers with their authority which seems to be the greater because it shines the clearer and the more substantial because the lesse ceremonious The next but precedent in time unto the former is the submission of Jobs friends and that by special command of God unto him with a direction from God likewise that Job by sacrificing for them should pacifie his incensed anger for God held himself wronged through his servants side and all this should they perform upon pain of his high displeasure the words in the story are these Job 42.7 8 9 10. And it was so that after the Lord has spoken these words unto Job The Lord said unto Eliphaz the Temanite my wrath is kindled against thee and against thy two friends for ye have not spoken of me the thing that is right as my servant Job hath Therefore take unto you now seven bullocks and seven rams and go to my servant Job and offer up for your selves a burnt offering and my servant Job shall pray for you and him will I accept lest I deal with you after your folly in that ye have not spoken of me the thing that is right as my servant Job hath So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went and did according as the Lord commanded them and the Lord also accepted Job and the Lord turned the captivity of Job when he prayed for his friends Where note 1. As God was offended and his servant Job so the offence must be acknowledged to both that both may be pacified 2. God retains his anger till the party wronged together with him be satisfied 3. Gods wrath incensed against any for wronging his servants will not be quenched but by his servants means and procurement for his fury provoked by offending Job must be appeased by Job reconciling ' Ite ad servum meum Job offeret holocaustum pro vobis ita legit Greg. vulg lat assavoir par le moin de Job tellement qu'il vous serve comme de Sacrificateur Genev not in Bibl. Gallic They were to offer their sacrifices to Job and Job to God for them so the ancient Latine copies followed by Gregory read Go unto my servant Job and he shall offer an Holocaust for you and those words him will I accept and the Lord accepted Job import no less Pro semetipso Poenitens tantò cititùs ex audiri meruit quantò devotè pro ali●s int●rcessit Greg. Mor. l. 35. c. 20. 4. God heareth a man sooner in his own cause that is sollicitous on the behalf of others as Job turned away his own captivity in praying for his friends Thou wilt say but where did Jobs friends confess their sins unto him Canst not thou spell their Confessions in their Sacrifices for what meant those Sacrifices and Jobs intercessions on their behalf but for their sins and how could he offer and pray for he knew not what they then confessed the trespass presented unto him the trespass offering and desired his intercessions that God would be reconciled for their offences The next President is David confessing his sin to Nathan for albeit the Prophet gave him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and draught thereof in a Parable and made David pass the sentence against himself in thesi and brought it home to his Conscience by a special application uncasing the Parable and shewing that He was the man yet Davids heart thus roused awoke and he cried out I have sinned against the Lord 2 Sam. 12. and Nathan said unto David the Lord hath also put away thy sin thou shalt not dye There was no tergiversation no apology no accusing of the instruments but the King wholly took the sin upon himself Thus did not Saul in the case of Agag and Amalek the charge he had from God was the utter subversion of that Prince and State contrariwise the victory gained he spareth the King and maketh a prey of the richest and fattest spoyls and being reprehended by Samuel spread a religious cloak over his transgression as if that prey had been reserved for a sacrifice and being further charged by Samuel for disobedience he conveyes the fact away from himself to the people I have obeyed the voice of the Lord and gone the way the Lord sent me but the people c.

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 LONDON Printed by J. Best for WILLIAM CROOK at the three Bibles on Fleet-Bridge MDCLXIV The Principal CONTENTS OF THE WHOLE BOOK CHAP. I. THe names of things exemplifie their nature The Authors purpose Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Repentance and Consolation which is variously rendred by the Septuagint Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confession or a casting off by the same Interpreters is translated to give thanks and to praise Exagreusis a forinsecal word an Indictment Exhomologesis Metanoea and Metameleia usuall in the New Testament Resipiscence and Penitude their difference and several uses pag. 1. CHAP. II. Repentance a Conversion and wherein it consisteth The Fathers define it from the sensible effects and figns thereof The Scho●lmens errour in placing it in bodily corrections rather than in mental change The Reformed Divines seat it in the humiliation of the heart requiring also outward expressions of sorrow Conversion is the essential form of Repentance Self abnegation godly sorrow a Penitents practice and endeavour p. 10. CHAP. III. Discipline of penance wherefore enjoyned by the Church Exhomologesis divers kindi of Confession publick penance of Apostolical practice The austerity thereof in the Primitive times Order thereof prescrib'd in the dayes of Cyprian and Ambrose Divers examples of publick Penitents The solemn practick thereof in Records of the Church Sinners admitted but once to solemn Penance Actual reconciliation denyed by the Church to lapsed sinners No renewing unto Repentance how understood in the Epistle to the Hebrew Four stations observed by the ancient Penitents The restoring of this Discipline much desired p. 16. CHAP. IV. Confession of sin addressed unto God chiefly and to Man also with considerable relations grounded upon the Law of Nature with God himself a necessary antecedent to pardon Adam and Cain interrogated to extract Confession Sundry precedents of Penitents recoursing to God in Confession There is shame in confessing to God as well as unto Man Penitential Psalmes composed by David for memorials and helps to Confession The Rabbins doctrine of Confession of sin before God practised in the time of the Gospel preached and urged by the Ancient Fathers and so far by Chrysostome as a tribute due to God onely for which the Pontificians are jealous of him Confession before God is not destructive of Confession before man in a qualified sense though preferred before it and especially called for by the old Doctors although that be of singular use also p. 43. CHAP. V. Of Confession to Man The Confession of sin under the Law before the Priest at the Altar and the Sacrifice Special enumeration of all sins not required of the Jews The Law commandeth the acknowledgment of sin and restitution Jobs friends confessed their errours unto him who sacrificed for them Davids confession unto Nathan Rabbins affirming sins to be confessed unto the Fathers and Levites The place in St James chap. 5. Of mutual Confession explained and vindicated Testimonies of the Fathers for Confession unto man The opinion of the Schoolmen that sin in case of necessity and in way of Consultation for a remedy not in way of Absolution for reconcilement may be detected to a Lay-man and of the Reformed Divines That sins may be confessed to a Believing Brother for advice and to a Minister of the Gospel p. 65. CHAP. VI. Divers Offices and administrations in the Church The peoples Confession unto John at Jordan wherein they were particular The Confession of the Believers at Ephesus to St Paul Proofs from the Fathers for Confession to the Priests of the Gospel Such Confession withdraweth not from God but leadeth to him Testimenies of the worthiest Divines of the Church of England for Confession seconded with Divines of the Reformation from the Churches beyond the seas p. 90. CHAP. VII Concerning the Institution necessity and extent of Confession and is divided into three Sections p. 111. SECT I. The Decrees of the Tridentine Council for Divine right and authority of Confession The Anathema's held too severe by some moderate Romanists Publick Exhomologesis vilipended by those Fathers The Schoolmens faintness in reasoning for the divine institution of Auricular Confession The Canonists plant the same upon the universal Tradition of the Church Divines siding with the Canonists Oppugners of Auricular Confession in former ages Pretences of Divine authority from places of Scripture examined Different proceedings in the Court of Conscience from earthly Tribunals Special cognizance of all sins not a necessary antecedent at all times to Priestly Absolution God pardoneth many sins immediately never spoken of to a Priest Differences of Popish Divines concerning the matter and form in Penance prove to be no such thing as Sacramental Confession which reacheth not higher than the Lateran Council Confession of sin of the same institution as Repentance is Divine institution manifold In what sense Confession may be said to be of Divine institution p. 113. SECT II. The abusive necessity of Confession Tyrannical inquisition into mens consciences distasteful Confession left at liberty in Gratians time Schoolmen leaning to the necessity thereof Confession not the onely Necessary means for absolution and remission The Ends aimed at in Popish confession unnecessary No express precept in Scripture for the absolute necessity thereof Confession an heavy burden upon fleshly shoulders Private Confession not practised from the beginning Established in the place of the publick by an Edict from Leo I. The fact of N●●tarius abrogating confession with the several answers and expositions of Roman writers expended Confession deserted in the Greek Church Divers kinds and forms of Necessity Confession in what cases necessary and the necessity thereof determined p. 144. SECT III. Scrupulous enumeration of all sins decreed in late Councils Circumstances aggravating and altering the property of sin Mill-stones to plain people Anxious inquisition into each sin with every circumstance a perplexed peece Particular reckonings for every sin an heavy load to the Conscience and without express warranty from God implying difficulty and impossibility and tending to desperation No urgent necessity to be so superstitious in casting up of all sins and the circumstantial tails thereof Romish closets of confession Seminaries of sin and uncleanness Venial and reserved sins exempted by Rome from the ●ars of ordinary Priests upon what grounds Strict and specifick enumeration of sins but of late standing in the Church General Interrogatories proposed at the

to be given to any other Truly such a Confession that is made to man without any subordination unto God is derogatory both to Gods glory and our own safety So to confess unto any besides as to rely upon him is not expiatory but piaculous and not a confession but a malediction But to use confession before man 1. as an help the better to enable us to confess unto God 2. or to man as an instrument in the place and hand of God is not repugnant thereunto 3. to confess to man wholly and to leave out God 4. or to imagine that unfeigned confession made before God is insufficient without respect had unto the confession made to man either in purpose or performance as the accomplishment thereof is the Hagar that must not abide with the Free woman Gal. 4.30 but be cast out and her son that is such consequents as the Roman Polemicks draw from thence It was a Calumniation fastned upon our Church that it should teach Baptisme without Confirmation to be imperfect Conference at Hampton Court pag. 10. ed. 1625. or that at least Confirmation added no small matter to the strength and virtue thereof Which Scandal the God-like wisdome of his late Majesty was upon (a) Of LI. Arch-Bishop of Cant. and Bishop of London sound information the spunge to wipe away that it was neither a sacrament nor a corroboration to a former Sacrament but an examination with a Confirmation The Confession had to man must not be thought to perfect that which is had to God or to be a Sacrament or a Confirmation of any Sacrament by way of corroboration but by way of examination onely where the sin confessed unto God is examined and if upon due examination the confession made to God shall appear to be good the same is ratified if not the party dismissed with better instructions to perfect the same And like as the Parliament assembled in the first year of King James made an Act for the confirmation of his Royal title wheras in truth his title was as firm as God nature could make it thereby expressing rather their duty to imbrace the same than adding strength and vigour thereunto of this kind is confession to man onely And as children baptized without Confirmation or an eye thereunto have their full Christendome so hath a Penitent upon his Confession to God a full absolution Yet as the Church received Confirmation from the Apostolick hands and so still continues the same as a duty of singular use and benefit the like must be thought of confession to man also the expediency whereof shall in fit place be discussed I shall conclude with that answer of Pinuphius an Egyptian Abbot in John Cassian Who is it that cannot humbly say I made my sin known unto thee Qui est qui non poslit suppl citèr dicere peccatum meum cognitum tibi feci injustitiam meam non operui ut per hanc confessionem ctiam illud adjungere mereatur tu remisisti impietatem cordis mei Quòd si verecundiâ retrahente revelare ea coram hominibus erubescis illi quem latere non possunt confiteri ea jugi supplicatione non desinas ac dicere Iniquitatem meam ego agnosco peccatum meum contra me est semper tibi soli pectav● malum contra te feci Qui absque ullius verecundiae publicatione curare sine improperio peccata donare consucvit Jo. Cassian Collat. 20. cap. 8. and mine iniquities have I not hid that by this confession he may confidently adjoyn and thou forgavest me the iniquity of my heart But if shamefulness do so draw thee back that thou blushest to reveal them before men cease not by continual supplication to confess them unto him from whom they cannot be hid and to say I know my iniquity and my sin is against me alwayes to thee onely have I sinned and done evil before thee whose custome is both to cure without the publishing of any shame and to forgive sins without upbraiding In this Abbots opinion Confession to man was left free and adiaphorous provided alwayes that confession to God be sincerely performed to which I commend the case of all Penitents and pass unto the next kind of confession made before man as following CHAP. V. The Contents Of Confession to Man The Confession of sin under the Law before the Priest at the Altar and the Sacrifice Special enumeration of all sins not required of the Jews The Law commandeth the acknowledgment of sin and restitution Jobs friends confessed their errours unto him who sacrificed for them Davids confession unto Nathan Rabbins affirming sins to be confessed unto the Fathers and Levites The place in Saint James chap. 5. of mutual Confession explained and vindicated Testimonies of the Fathers for Confession unto man The opinion of the Schoolmen that sin in case of necessity and in way of consultation for a remedy not in way of absolution for reconcilement may be detected to a Lay-man and of the Reformed Divines That sins may be confessed to a believing Brother for advice and to the Minister of the Gospel I Have formerly treated of Exhomologesis as a wholesome discipline imposed for notorious sins by which the Penitent did not so much make known his offences for they were too apparent and scandalous as acknowledge the injury and wrong he had done to God and his people and there by the judgment and punishment belonging in justice unto sin and by such doleful postures to pacifie God and satisfie the Church scandalized by his fall We are now to treat of such a Confession which bringeth to light the works of darkness whereby a sinner becomes his own accuser having no other witnesses then God and his own Conscience of his folly opening the same not onely unto God but to Man also Our first disquisition must be to inquire whether sins were and may be confessed unto a Man without entring into the manner of the Confession whether it ought to be of all particular sins together with the circumstances changing or aggravating the property of each several offence or without considering so much the nature of the man his profession calling or sanctity for these respects will follow in their order But whether a sinner may confess his sins in general or specified unto any man without respect of persons provided onely that he be within the pale of the Church and observe in his carriage the common rules of civility and we shall find the practice hath been and that practice never controlled in all times for man to have recourse to man also in confession The first and most ancient example in this kind is Lamech for Adam and Cain were called to an account and convinced before they would come to any acknowledgment but this man questioned by none called upon by none accused by none but by the bird in his breast Gen. 4.23 his Conscience cries out Hear my