A collection of texts of Scripture, with short notes upon them, and some other observations against the principal popish errors

CHAP. XXI.

That for the obtaining of the Remission of all Mortal Sins, a particular Confession of them to a Priest, (which they call Auri∣cular Confession) with all the Circumstan∣ces, which do either increase or diminish the Sin, as far as can be called to mind (at least an intention of making such a Confession) is absolutely necessary. Con∣cil. Trident. Sess. 14. cap. 4, 5. Can. 6, & 7. Catech. Rom. Par. 2. de Poeniten. N. 38.

THis, they say, is absolutely necessary to be, ei∣ther in Act or Desire. So that Contrition, (which is the same with Repentance, that is, a sor∣row for Sin past, and a purpose of forsaking it for the time to come) though perfected also with Cha∣rity, is not enough to obtain Remission without this. But yet imperfect Contrition, or Attrition, which arises meerly from the fear of Hell, with Confession to a Priest, and his Absolution, will do it, without perfect Contrition, or true Repentance for the Sin.

But this is a meer humane Invention, tending to raise the Grandeur of the Priests, to acquaint them, with all Mens Secrets, and to cherish their Covetous∣ness and Ambition, by the Gain that they make hereby of their Absolutions and Indulgences; and

tending likewise to cherish carnal Security in those that confess to them, considering that Pardon of Sin may be had at so easy a rate with Confession; and to trouble the Consciences of those that have no mind to it, as if without it their Sin were unpar∣donable, though they have true Contrition or Re∣pentance for their Sin. And it is manifestly against all those Texts that require Contrition or Repen∣tance in order to Pardon, and not Attrition only; and that make such Contrition a sufficient Quali∣fication for Pardon, without this Auricular Confes∣sion. As,

Against, Isa. 1. 16, 17. Wash ye, make ye clean; put away the evil of your Doings from before mine Eyes; cease to do evil, learn to do well.

And then, vers. 18. Though your Sins be as Scarlet, they shall be as white as Snow; though they be like Crim∣son, they shall be as Wool. And,

Chap. 55. 7. Let the Wicked forsake his Way, and the unrighteous Man his Thoughts: and let him return un∣to the Lord, and he will have Mercy upon him; and to our God, and he will abundantly pardon. So,

Ezek. 18. 30. Repent, and turn your selves from all your Transgressions; so Iniquity shall not be your ruin. Vers. 31. Cast away all your Transgressions, and make you a new Heart, and a new Spirit; for why will ye die? Vers. 32. Turn your selves, and live ye. From all which observe, That Repentance and turning from Sin, in Heart and Life, is absolutely required in order to the Pardon of it; and that a promise of Forgiveness is made to this, without requiring Con∣fession to a Priest to be joined with it.

For, Psal. 51. 17. The Sacrifices of God are a bro∣ken Spirit; a broken and a contrite Heart, O God, thou wilt not despise. This indeed is acceptable to God, accompanied or followed with a real forsaking of Sin, and nothing less than this. David thus con∣fessing

his Sin to God, obtained pardon, Psal. 32. 5.

If less will serve, or more be required, there must be a new Institution for it in the New Testa∣ment. But now see Act. 3. 19. Repent, and be conver∣ted, that your Sins may be blotted out. But, Luke 13. 3. Except ye repent, ye shall all perish. And our Saviour therefore appointed, Luk. 24. 47. That Repentance and Remission of Sins should be preach'd in his Name among all Nations. So that it is true Repentance which is the condition of Pardon in the New Covenant; but Confession of Sin to a Priest is no where required.

For, as for Mat. 3. 6. where it is said, that many were baptized of John in Jordan, confessing their Sins. And, Acts 19. 18. That many that believed, came and confessed, and shewed their Deeds. It was their own voluntary Act, arising from the heart of Zeal, and was done publickly before all. Not secretly whi∣spered in the Ears of a Priest, nor was it exacted or required, as a Matter of necessary Obligati∣on.

And as for what St. James says, Chap. 5. 16. Con∣fess your Faults one to another, and pray one for another, that ye may be healed. Note, that he directs to this, only in case of bodily Sickness, accompanied with an afflicted or distressed Conscience, in order to the obtaining the more fervent Prayers of those who are made privy to their Case, for their relief and help from God; but he does not appoint it for an universal standing Rule for all Men, and of absolute obligation upon them in all Cases, for the obtaining of Remission of Sin, by a Priestly Absolution.

And note, that when our Saviour says, John 20. 23. Whose soever Sins ye remit, they are remitted; and whose soever Sins ye retain, they are retained. It can only be meant of such Sins as might happen to come to their knowledg; and in such Cases wherein they

might be able to make a right and sure Judgment of Mens Repentance of, or pertinacy in Sin; which the Apostles were sometimes enabled to do by spe∣cial Revelation; and then they had an extraordina∣ry Power given them by the Holy Ghost, to inflict extraordinary Punishments upon Men, and to take them off again, as they saw cause upon Mens Re∣pentance, Acts 5. 3, 4. & 13. 11. 1 Cor. 5. 5. 2 Cor. 2. 6, 7. But the most that any Priest now can do, who is not invested with those extraordinary Gifts, is to pronounce Men absolved from the Guilt of their Sin, upon condition of their Repentance, or condemned for their not coming up to it. And here is no Institution of Confession to be necessarily made to a Priest; nor the least intimation given▪ that the Sins of Men cannot be otherwise remitted, if so be they perform the condition of a sincere Re∣pentance in themselves.

There is no trace or track of it in our Saviour's dealing with Sinners, though he had to do with very great ones. Nor yet in the Apostles: And St. Peter himself, when he sinned, we hear of him only, that he went out and wept bitterly, by that Sign expres∣sing the real Contrition and sincere Repentance of his Heart; but we read not a word of his going to a Priest to make Confession.

In case of publick Scandal indeed given to the Church, a publick Confession is very needful, and was always the Discipline of the Ancient Church. And in case of perplexity of Conscience, for the dis∣burdening of that, and as an help to Repentance, a private Confession of the Sinner, and opening his Case to some Spiritual Guide, is also very useful. But that a particular private Confession of all Mortal Sin, with all its Circumstances, to a Priest, is of perpetual and necessary obligation to all, in order to the obtaining pardon of Sin, can no where be

proved. And therefore is an horrid Imposition, and intolerable Tyranny upon Mens Consciences; and is to change the Terms of Salvation from what God himself has appointed, and to make that both easier and harder than he has made it, either as it is said, that Confession is enough with bare Attri∣tion, or that it must be added over and above to true Repentance it self. And note, that the priest∣ly Absolution, when it is given, is not Authoritative and Judicial. For so to absolve Sinners, and for∣give Sins, belongs only to God, Mark 2. 7. Isa. 43. 25. who is the only Lawgiver, Jam. 2. 12. or to Jesus Christ, who hath the Key of David; who openeth and none shutteth, Rev. 3▪ 7. who alone hath the su∣preme, independent, and absolute Power and Au∣thority to do all things in the Church. And whereas he hath likewise given unto the Pastors of the Church the Key of the Kingdom of Heaven, they then open Heaven, when they declare the Grace of God to repenting Sinners; they shut Heaven when they declare the Judgment of God to impenitent Sin∣ners. But if they be ignorant or wicked, let them pardon the Impenitent, and excommunicate the Good, that which they do on Earth is not ratified in Heaven. The Authority they have to pardon Sin, or to absolve the Sinner, being only ministerial, decla∣rative, and conditional, upon the profession and sup∣position of the Sinner's Faith and Repentance.