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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	day_n	moral_a	sabbath_n	2,812	5	9.9431	5	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

in there clanculùm malis artibus at some back doore and under hand Shuffled in there belike it was but not openly Private confession was there privately carried and ordained thus Every faithfull one of either sex being come to yeares of discretion Omnis utriusque sexus fidelis postquam ad annos discretionis pervenerit omnia sua solus peccata confiteatur fideliter saltem s●mel in anno proprio Sacerdoti injunctam sibi poenitentiam studeat pro viribus adimplere suscipiens reverenter ad minus in Pascha eucharistiae Sacramentum c. alioquin vivens ab ingressu ecclesiae arceatur moriens Christiana careat sepultura Concil Lateran cap. 21. should by himself alone once a year at the least faithfully confesse all his sinnes unto his own Priest and endeavour according to his strength to fulfill the Penaxce injoyned unto him receiving reverently at least at Easter the Sacrament of the Eucharist otherwise in his life time let him be barred from entring into the Church and being dead want Christian buriall In which decree are these innovations 1. Solus that it must be private 2. omnia peccata sinnes and all sinnes must be confessed 3. Proprio Sacerdoti to their own Priest where the liberty of choosing the Ghostly Father is taken away And for the time which the Jesuit tells us was the onely thing there concluded on I say there was none decreed onely limited leaving Christians to confesse at other times convenient within the year but not to exceed and be without the compasse of a year Come as often within as the Confessor and his Penitent can agree and meet upon it but not to go over the year and to this head must popish shrift be referred But if Repentance be considered as a work of Grace arising from Godly sorrow whereby a man turnes from all his sinnes to God and obtaineth pardon and so including confession as an evidence of inward sorrow and a mean of reconciliation such a Confession poured out before God or unto God before his Priests is of the same right and institution as Repentance is The grace of God hath ordained in this world repentance to be the approved Physician for sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Resp ad Orthod Q 97. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Dialog cont Tryphon Judaum saith Justin Martyr And again God according to-the riches of his mercy accepteth of him that is penitent for his sinnes as just and without sin That thing then is of Divine Institution which Gods grace hath ordained and of divine power and efficacy which makes a sinner accepted of God as a Righteous person But all this thou wilt say may be done by contrition and confession to God onely without respect unto the Priest I deny not but that it may be and often is effected that way but not alwaies such may be the Condition of the sinner and quality of the sin that pardon which is the fruit of Repentance is not gathered and new obedience which is the fruit of the Penitent is not brought forth without confession to the Priest and direction from him and so to be comprised in this duty also for if the doore of Heaven would ever open upon the former knocking the Priest had keyes committed to no purpose To make this to appeare distinctly we are to consider that to institute may be taken in a twofold sense Jurisconsultis instituere est vel arbores vel vineas in aliquo loco ponere ut in conducto fundo si conductor suâ operâ aliquid necessariò vel utiliter auxerit vel aedificaverit vel instituerit l. Dominus Sec. in conduct ff loc conduct vide Turneb Advers l. 2. c. 13. first to be the cause producer and author of an effect so taken with the ancient Civilians with whom to institute trees or vineyards is to set and plant them In a ground let out if the Farmer by his industry shall have improved it have builded or have set or planted in the Digests And in this acceptation Christ is the Author of the Sacrament of the Eucharist that Vine is of his planting and institution he is the Author and his Ministers to do it by his authority Now Repentance is indeed a work of God but not in God Confession is when God openeth a sinners mouth not his own in that sense Confession is not of divine institution 2. Secondly that is said to be instituted that is commanded and enjoyned so of institution divine that is of divine law and ordinance and that of divine law which is prescribed in the Divine word the holy Scriptures as a law to be observed or as an example to be imitated And Divine ordinances are there delivered by God immediately or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of God inspired by him In which sense Saint Chrysostom interpreteth those passages of Saint Paul not I but the Lord and I not the the Lord 1 Cor. 7.10 12. not as if Christ spake of himself and Paul from himself for in Paul Christ spake what is it then that he saith I and not I Jesus Christ hath delivered some lawes and ordinances in his own person unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To. 6.250 and some by his Apostles Furthermore a thing may be of Divine right as expresly and formally injoyned in the Scriptures or else as virtually implyed by a necessary deduction and consequence Aliquid dicitur esse jure divino duobus modis vel quòd institutum habet in sacris literis idque vel expresse vel certa deductione erutum vel ex●mplum continuata ecclesiae praxi omni s●culo commendatum Junius in Bellar. controv 7. cap. 10. or els as exemplary and ratified by the constant practice of the Church So divine right and institution is accepted in a threefold sense 1. in express precept and command 2. in necessary consequence depending upon some other thing commanded Or. 3ly by approved examples in Gods word commended by the practice of the Church Confession of divine institution 1. V●rtute praecepti We will lay confession unto all of these and see what authority it hath And first for divine command we read in the law that the sinner by divine edict brought his Sacrifice and confessed his sin unto the Priest Thou wilt reply Numb 5. that law was Ceremonial Lev●t 5. so say I in respect of the Sacrifice but dare not say so in respect of the confession the one being a typical and the other a morall act And think it not strange that one precept may be mixt and composed of Ceremony and morality For is not the law of the Sabbath so the day Ceremonial Dies ceremonialis quies mora●lis and the rest morall Cultus à natura modus à lege virtus à gratia and it may not unfitly be applyed to Confession what is verifyed of the Sabbath 1.

illos ad confessio●em hoc exemplo provoco Climac Grad 4. cap. 2. wherefore by this example I would stir them up to confession Harpsfield Cope hath set forth this story with great applause and tells us full sadly that the Portugals assailing a Castle in the East Indies Nulla priùs peccatorum confessione praeeunte gravissimas negligentiae suae poenas experli sunt feles mures nigerrimi tanto numero támque horribiles noctu apparuerunt Cop. Dialog 2. pag. 297 298. came off with great loss for not being armed with confession and of a certain Portugal to whom in the night there appeared a great number of black Cats and Mice impar congressus very dreadful to see to and ready to have devoured him Histor alia impressa ante Alcoran p. 99. had they not been prevented by his prayers to a CRUCIFIX hanging in the room and his vows to be shriven with all speed I know not how such creatures as Cats and Mice may Cope in visions otherwise they hold little correspondence concerning the authority of such phantastick shades Casaub praefat de libert Ecclesiae wherewith the writings of Friers are replenished more than with wisdome and learning Poenarum celebres sub styge feriae Prudent Bellar. de purg l. 2. c. 18. Sect. ad quinrum it may be said as the Turk did of Papal Indulgences granted by Pius II. to such as took armes against him requiring his Holiness to call in his Epigrams again and as Casaubon of the late interdict against the Venetian Republick that it was Dirum carmen and as Bellarmine of Prudentius appointing certain holy-holy-dayes in hell for the damned souls to rest from their pains that he did but play more poetico So these and many other visions of this stamp seem to me nothing else but the Poetry of the Church of Rome or a moral application of pious and useful fables Thou seest good Reader no necessary cause why Confession should be so necessarily urged and our Church is the more sparing and tender in imposing any such absolute necessity upon these grounds following The first is Reasons why Confession is not of absolute necessity in all cases and over all persons because Auricular Confession hath not been practised continually in the Church but is the daughter and successor of that which was publickly solemnized I speak not of Confession in it self absolutely considered which I have elswhere laid down as a Divine Ord●nance but of the clancular and privy carriage thereof to promove such ends as are designed in the Roman Church I say Confession so understood is not of absolute necessity but of late introduction Publick exhomologesis was in ancient times held such a sanctuary for troubled souls that not onely scandalous sinners which were obliged thereunto but many besides came in and confessed openly their sins carried in secrecy and submitted themselves to that discipline yea Qui de fide majore timore meliore erant quamvis nulla Sacrificii aut libelli sacinore constricti apud Sacerdotes Dei dolenter simpliciter confitentur exomologesia conscientiae suae faciunt animi sui poadus exponunt s●lutarem medelam parvis licèt modicis vulneribus requirunt Cypr. l. 2. de laps some devout Christians not stained with incensing unto Idols or casting the holy Scripture into the fire two scandals in those times purged with this discipline guilty onely of lesser scars and griefs grew ambitious of undergoing this burden of publick Confession and Penance and hence it was that many a scoffing Ismael Multi verò audientes vel exprobrant vel irrid●nt vel malè loquuntur Chemnit and railing Doeg began to exprobrate and deride the Penitents To this end therefore that the discipline might be carried in a discreet manner a prudent Minister was appointed to be made acquainted before hand and by whose advise the Penitent was directed what sins onely were fit to be opened in publick Confession And here is the first mention of Confession to a private Confessor with the occasion annexed that he hearing the story of a sinners life at large may select such offences onely as seemed to him fit for publication Circumspice diligentiùs cui debeas confiteri peccatum tuum proba priùs Medicum si i●tell●xerit praevidrit tal●m esse languorem tuum qui in conventu torius Eccles●ae exponi debeat curari ex quo fortasis caeteri aedificari poterunt tu facilè senari multa hoc deliberatione satis perito Medici illius consilio procurandum est Origen hom 2. in Ps 37. tom 1. p. 293. Be circumspect saith Origen to whom thou art to Confess prove thy Physician first and if he shall understand and foreses thy disease to be such as ought to be exposed in the assembly of the Church and there to be cured whereby peradventure others may be edified and thy self easily healed this must be done upon great deliberation and skilful advise of that Physician Private sins therefore brought in private Confession to hear them by the way and to advise the Penient whether they or onely some of them are fit to be openly known and in such cases to direct him further what course he should take in publick Penance But in process of time this rigour and devotion melted and many abstained from this Confession as abhorring to publish their sins and to bring themselves upon the stage For in Tertullians age when this discipline was in force Plerosque hoc opus ut publicationem sui aut suffugere aut de die in diem differre pudoris magìs memores quam salutis Tert de poenit c. 10. and the Church exercised with persecution it may seem strange that many should be more in fear of shame than death abstaining more from being Confessors of their faults than Martyrs for the truth I say the remedy was not as in his dayes to arme the Penitent with resolution for to trample under feet censure and shame but to remit something of the severity namely that the sin should be confessed in private and buried there Ut secretò confiterontur Sacerdoti qui licèt crimen illud in facie Ecclesiae non proderet injungebat tamen delinquenti publicam poenitentiam ut ipso facto in genere coram Ecclesia confiteretur declaret se grave aliquid commisisse Chemnit ex Sozom n. in histor Tripartit l. 9. c. 35. onely the penance imposed was publickly to be performed by which the Church gathered although she knew it not that some grievous offence or other was committed as Chemnitius explicateth from Sozomen and the tripartite History Those whom you observe to do penance saith Saint Augustine have committed great sins Illi quos videtis agere poenitentiam scelera sua comm●scrant aut adulteria aut alia immania facta Aug. l. 1. de symb ad Catechum c. 6. as adulteries or some other foul facts the penance by

Confessio Deo facta est a natura Nature it self teacheth us that a sinner must confesse unto God whom he hath wronged and this is morale positivum the morall positive part of the law 2. Modus à lege Confessio mentalis quae fit Deo est de dictaminel gis naturae adjutae quodammodo per fidem Raymund sum tract 4. To confesse unto the Priest This manner of confession was injoyned by God and this is Positivum divinum the divine positive part of the law 3. But Virtus à gratia true confession whether to God Jam donum S●piritus Sancti habet qui confitetur poenitet quia non potest esse confessio peccati compunctio in homine ex seipso Aug. in Ps 1. or to his Priest is from the working of the holy spirit it being fulfilled in this as in other graces what hast thou O man that thou hast not received The Ceremonial part which consisted in the Sacrifice ceaseth for a Christian hath another Altar and another Sacrifice 2. ex necessitate Consequentiae Christ Jesus slain upon the Crosse by vertue whereof his Priests assure the Penitent of pardon absolution For the second Confession is of divine right by way of deduction For if the use of the keys in the Mini stery of the Priests be divine as it cannot be denied but that they are so and if that use consisteth in absolution and if that absolution ever presupposeth and cannot be denounced without precedaneous confession the consequent will tye them together for the world cannot break the relation that is betwixt Confession and absolution 3. ratione exempli And for the last a president we have in the Acts of the Apostles seconded with the practice of the Church as hath been declared Thou seest Good Reader how confession pretendeth to divine right in a strickt sense Jus divinum laxè vel strictè sumptum hoc in S. literis invenitur illud ex earum sive instituto sive exemplis analogia recta ratione deducitur Azorius Instit Mor. part 2. l. 1. c. 2. as injoyned in the Scripture and in a large as a necessary consequent deducted by rational proportion from divine premisses how the same is corroborated by examples set forth in the Scripture and by ecclesiastical practice set forth in the discipline of the Church likewise This I must be interpreted to speak of Confession unto Gods Ministers in generall without respect to the manner thereof privately or publickly performed Which I think is left to the power of the Church to determine There was a time when the publick performance thereof was all in all that was left off and the private doing thereof succeeded in the room to supply that defect and which at the first alteration was esteemed to be no more Sacramentall or of no more necessity for obtaining remission of sinnes then the former So that the course taken herein may well be thought to have the nature of a temporall law which as Saint Austin saith although it be just Appellemus istam legem si placet temporalem quae quamvis justa sit commutari tamen per tempora justè potest Aug. de lib. a●b lib. 1. cap. 6. yet in time may be justly changed Canus acknowledgeth confession in its own nature for a divine ordinance but for the Condition thereof secret or open he referreth to be ordered by natural prudence his words are these Confession of sinnes ought to be made unto the Priest Confessio peccatorum Sacerdoti fieri debet non solùm ex traditione majorum verùm etiam ex Evangelico testimonio quod quidem est de necessitate Sacramenti Secretam verò aut publicam confessionem fi●ri prudenti●e est naturali relictum quae dictat ut occulta occultè publica publicè jud●centur Canus Relect. de poen p. 6. not onely by tradition from our Ancestors but also by testimony from the Gospel and this is of the necessity of the Sacrament But whether Confession should be secret or publick that 's left to natural prudence which willeth that secret sinnes should be judged in secret and those which are publick publickly Michael Vehe frameth to himself this objection Let it be granted that these words whose sinnes soever ye remit c. infer a confession to be made of all sinnes whatsoever which seeing it may be performed two waies privately or publickly and neither way by Christ commanded both would seeme of equall necessity But no man can say that publick confession is necessary and why may not so much be said of private answereth thus We say and affirm neither way of Confession to be necessary by any precept from Christ Respond●mus dicimus neutrum consitendi modum ess● ex praecepto Christi necessarium utrumque autem necessarium sub distinctione liberum est ergo ecclesiae eligere illum vel illum cum autem etiam secretam volucrit esse confession●m ad publicam non tenemur Vehe tract 6. de Sacr. Poen c. 4. and yet both necessary with a distinction The Church then was left to her choise to take which she pleased and seeing she hath embraced to confess in secret we are not tyed to the publick Which two assertions how far they cut the throat of Clancular confession Rome may doe well to consider Confession then in it self may be of Divine right and the manner thereof whether private or publick a Churches constitution and which way the Church should conceive to be most profitable and command the use what am I that should contradict the same to whose benigne censure I submit what I have here resolved concerning the institution SECT II. The Contents The abusive necessity of Confession Tyrannicall inquisition into mens consciences distastfull Confession left at liberty in Gratian's times 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 expresse 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 1. The fact of Nectarius abrogating confession with the severall answers and expositions of Roman Writers expended Confession deserted in the Greek Church Divers kinds and formes of Necessity Confession in what cases necessary and the Necessity thereof determined WE are now come to the necessity of confessing a point necessarily to be opened the over-pressing of the same upon mens Consciences hath been thought a kind of Tyranny and hath caused the busie obtruders thereof to be suspected as if they aimed at their own ends and sought not those things that are of Christ Jesus Lording it over the Consciences of the people making their keyes become pick-locks and themselves not Seers but Spies not Judges but Accusers not Physicians but Betrayers not good Samaritans to