Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	charity_n	faith_n	justification_n	2,032	5	9.8267	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66971	The Roman doctrine of repentance and of indulgences vindicated from Dr. Stillingfleet's misrepresentations.	R. H., 1609-1678.	1672 (1672)	Wing W3455; ESTC R25193	63,809	122

Repentance than Baptism doth Ad quam novitatem vitae saith it ‖ Sess 14. c. 2. integritatem per Sacramentum Paenitentiae sine magnis nostris fletibus laboribus Divinâ id exigente Justitiâ pervenire nequaquam possumus Again for the Sacrament of the Eucharist here the worthy Receiver ought to be already in the state of Grace all guilty of any Mortal Sin are required to prepare themselves not only with Repentance but the Sacrament of Penance Sess 13. c. 7. Ecclesiastica autem consuetudo declarat eam probationem necessariam esse ut nullus sibi conscius mortalis peccati quantumvis sibi contritus videatur absque premissâ Sacramentali Confessione ad Sacram Eucharistiam accedere debeat For the time also the same Church requires of all her Children at Least once a year Repentance and Confession of their sins in order to the holy Communion though it is the practice of many to receive it every Festival or once a week or at Least once in a fortnight So that those who hold no necessity of Repentance save at the hour of Death must also hold no necessity of Justification of the Sacraments of Faith Hope Charity or the Love of God of being a member of Christ or of the Church but in articulo mortis § 4 This being the Doctrine and Practice of the Roman Church concerning Repentance consider what just cause this Author had in disparagement thereof to say ‖ p. 182. We dare not flatter men so in teaching that Repentance only in articulo mortis serves the turn into eternal misery we cannot but declare to them the necessity of a sincere repentance and holy life in order to Salvation as if the Church of Rome declared no such thing And we cannot absolve those whom God hath declared he will not absolve i. e. the impenitent but doth he not number among these men not to be absolved the old sinner repenting on his death-bed whom the Popish Priest with his two fingers and a thumb ventures to absolve whom he saith God hath declared he will not absolve if his words here have any application to his former He goes on Indeed for the satisfaction of truly penitent Sinners our Church approves of applying the promises of pardon in Scripture to the particular case of those persons which is that we mean by Absolution Here if I rightly understand him this Author supposes Absolution only useful for the satisfaction of the truly penitent not also necessary for the effectual Remission of their sin if Mortal And again in his describing it only an Application of the promises of pardon in Scripture he seems to make Sacerdotal Absolution nothing differing in its vertue or efficacy from a Laick's for surely these may also apply such Scriptures as they see need to the Penitents comfort How his Superiors may like of this I know not § 5 But here it seems necessary that Protestants should be undeceived in this matter and further acquinted That the Churches Act of Sacerdotal Absolution is not only beneficial for the consolation of true Penitents but necessary for the forgiveness of all their mortall sins by or before God and that when ever such Absolution can be had and they not out of an invincible but faulty ignorance hereof do neglect or contemn it they can have no just hopes the Ordinance of God standing as it doth of the Remission of any such Mortal sin committed after Baptisme by God himself And for this I refer any who think this matter worthy their further inquiry not to the Fathers or Roma Doctors but even to Bishop Andrews in his Court-Sermon and Comment on Jo. 20.23 Quorum remiseritis peccata c. where concerning Sacerdotal Absolution its having a just share in Remission of sin We are not saith he pa. 58. the Ordinance of God thus standing to rend off one part of the Sentence There are here expressed three Persons 1 The Person of the Sinner in quorum 2 of God in remittuntur 3. Of the Priest remiseritis Three are expressed and where three are expressed three are required and where three are required two are not enough It is St. Augustine that thus speaketh of this Ecclesiastical Act in his time Nemo sibi dicat occulte ago paenitentiam Hom. 29. de 50. apud deum ago Novit deus qui mihi ignoscit quia in corde ago Ergo sine causâ dictum est quae solveritis in terrâ soluta erunt in Caelo Ergo sine causâ Claves datae sunt Ecclesiae Dei Frustramus Evangelium Dei frustramus verba Christi Thus He. where also he takes notice that the Ordination of Priests even those of the Church of England is only by these words Quorum remiseritis peccata pag. 57. c. Neither are they saith he that are ordained or instituted to that calling ordained or instituted by any other words or verse than this Yet not so that absolutely without them God cannot bestow it A thing also said by Catholicks But speaking of that which is proper and ordinary in the course by him established this is an Ecclesiastical Act committed as the residue of the Ministry of reconsiliation to Ecclesiastical Persons I add and so properly and ordinarily we to obtain remission i. e. of such Mortal sins by their Absolution if we expect it from God's And accordingly the words of the Absolution of Penitents run thus in the English Liturgy I by the Authority of Jesus Christ committed to me i. e. in these words here Quorum remiseritis peccata absolve thee c. And God ordinarily proceedeth saith the Bishop in remitting sin by the Churches Act. Pag 53. And hence they have their parts in this work and cannot be excluded no more in this than in other acts and parts of their function And to exclude them is after a sort to wring the Keyes out of their hands to whom Christ hath given them is to cancel and make void this clause of Remiseritis as if it were no part of the Sentence To account of all this solemn sending and aspiring or breathing on them Jo. 20.22 as if it were an idle and fruitless ceremony Be this Sacerdotal Act then only declarative be it applying the Evangelical Promises or what you will else yet it is a special Authority given to Christs Ministers so that ordinarily for Mortal sins which sins only after Baptisme put us out of the state of Grace it seems without the remiseritis of the Priest there is no remittuntur by God if we take the Judgment not only of the Roman Doctors but of Bishop Andrews To whom give me leave to add the words of Mr. Thorndike on the same subject that it may make the more impression on some considering Protestant when he sees the evidence of such a truth to force a confession from the pens of such Persons contrary to secular interest He at his Majesties happy return in his Just Weights ‖ ch