Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	death_n	die_v	sin_n	7,620	5	5.8816	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64127	The second part of the dissuasive from popery in vindication of the first part, and further reproof and conviction of the Roman errors / by Jer. Taylor ...; Dissuasive from popery. Part 2	Taylor, Jeremy, 1613-1667.	1667 (1667)	Wing T390; ESTC R1530	392,947	536

of this note as it relates to this question I have already manifested and what excellent concord there is in the Church of Rome we are taught by the Question of supremacy of Councils or Popes and now also by the strict and loving concord between the Jansenists and Molinists and the abetters of the immaculate conception of the B. Virgin-Mother with their Antagonists 8. Sanctity of doctrine is an excellent note of the Church but that is the question amongst all the pretenders and is not any advantage to the Church of Rome unless it be a holy thing to worship images to trample upon Kings to reconcile a wicked life with the hopes of heaven at the last minute by the charm of external ministeries to domineer over Consciences to impose useless and intolerable burdens to damn all the world that are not their slaves to shut up the fountains of salvation from the people to be easier in dispensing with the laws of God than the laws of the Church to give leave to Princes to break their Oaths as Pope Clement the 7 th did to Francis the first of France to cosen the Emperor Vid. The Legend of Flamens Revieu de Concile de Trent l. ● ● 7. and as P. Julius the second did to Ferdinand of Arragon sending him an absolution for his treachery against the King of France not to keep faith with hereticks to find out tricks to entrap them that trusted to their letters of safe conduct to declare that Popes cannot be bound by their promises for Pope Paul the 4 th in a Conclave A. D. 1555. complained of them that said he could make but four Cardinals Hist. Concil Trident. lib. 5. because forsooth he had sworn so in the Conclave saying This was to bind the Pope whose authority is absolute that it is an Article of faith that the Pope cannot be bound much less can he bind himself that to say otherwise was a manifest heresie and against them that should obstinately persevere in saying so he threatned the Inquisition These indeed are holy doctrines taught and practis'd respectively by their Holinesses at Rome and indeed are the notes of their Church if by the doctrine of the head to whom they are bound to adhere we may guess at the doctrine of their body 9. The prevalency of their doctrine is produc'd for a good note and yet this is a greater note of Mahumetanism than of Christianity and was once of Arianism and yet the Argument is not now so good at Rome as it was before Luther's time 10. That the chiefs of the Pope's religion liv'd more holy lives than others gives some light that their Church is the true one But I had thought that their Popes had been the chiefs of their religion till now and if so then this was a good note while they did live well but that was before Popery Since that time we will guess at their Church by the holiness of the lives of those that rule and teach all and then if we have none to follow amongst us yet we know whom we are to fly amongst them 11. Miracles were in the beginning of Christianity a note of true believers Marc. 16. 17. Christ told us so And he also taught us that Antichrist should be revealed in lying signs and wonders and commanded us by that token to take heed of them And the Church of Rome would take it ill if we should call them as S. Austin did the Donatists Mirabiliarios Miracle-mongers concerning which he that pleases to read that excellent Tract of S. Austin De Vnitate Ecclesiae cap. 14. will be sufficiently satisfied in this particular and in the main ground and foundation of the Protestant Religion In the mean time Tom. 13. p. 193. it may suffice that Bellarmine says Miracles are a sign of the true Church and Salmeron says that they are no certain signs of the true Church but may be done by the false 12. The Spirit of Prophecy is also a prety sure note of the true Church and yet in the dispute between Israel and Judah Samaria and Jerusalem it was of no force but was really in both And at the day of Judgment Christ shall reject some who will alledge that they prophesied in his name I deny that not but there have been some Prophets in the Church of Rome Johannes de Rupe seissâ Anselmus Marsicanus Robert Grosthead Bishop of Lincoln S. Hildegardis Abbot Joachim whose prophecies and pictures prophetical were published by Theophrastus Paracelsus and John Adrasder and by Paschalinus Rigeselmus at Venice 1589 but as Ahab said concerning Micaiah these do not prophesy good concerning Rome but evil and that Rome should be reformed in ore gladii cruentandi was one of the Prophesies and Vniversa Sanctorum Ecclesia abscondetur that the whole Church of the Saints shall be hidden viz. in the days of Anti-christ and that in the days of darkness the elect of God shall have that faith or wisdom to themselves which they have and shall not dare to preach it publickly was another prophecy and carries its meaning upon the forehead and many more I could tell but whether such prophesies as these be good signs that the Church of Rome is the true Church I desire to be informed by the Roman Doctors before I trouble my self any further to consider the particulars 13. Towards the latter end of this Catalogue of wonderful signs the confession of adversaries is brought in for a note and no question they intended it so But did ever any Protestant remaining so confess the Church of Rome to be the true Catholick Church Let the man be nam'd and a sufficient testimony brought that he was mentis compos and I will grant to the Church of Rome this to be the best note they have 14. But since the enemies of the Church have all had tragical ends it is no question but this signifies the Church of Rome to be the only Church Indeed if all the Protestants had died unnatural deaths and all the Papists nay if all the Popes had died quietly in their Beds we had reason to deplore our sad calamity and inquir'd after the cause but we could never have told by this for by all that is before him a man cannot tell whether he deserves love or hatred And all the world finds that As dies the Papist so dies the Protestant and the like event happens to them all excepting only some Popes have been remark'd by their own Histories for funest and direful deaths 15. And lately Temporal Prosperity is brought for a note of the true Church and for this there is great reason because the Cross is the high-way to Heaven and Christ promised to his Disciples for their Lot in this world great and lasting persecutions and the Church felt this blessing for 300 years together But this had been a better argument in the mouth of a Turkish Mufty than a Roman Cardinal And now if by all these

without special enumeration of his sins and if the Priest pardons no sins but those which are enumerated the penitent will be in an evil condition in most cases but if he can and does pardon those which are forgotten then the fpecial enumeration is not indispensably necessary for it were a strange thing if sins should be easier remitted for being forgotten and the harder for being remembred there being in the Gospel no other condition mentioned but the confessing and forsaking them and if there be any difference certainly he who out of carelessness of Spirit or the multitude of his sins or want of the sharpness of sorrow for these commonly are the causes of it forgets many of his sins is in all reason further from pardon than he whose conscience being sore wounded cannot forget that which stings him so perpetually If he that remembers most because he is most penitent be tied to a more severe Discipline than he that remembers least then according to this discipline the worst man is in the best condition But what if the sinner out of bashfulness do omit to enumerate some sin Is there no consulting with his modesty Is there no help for him but he must confess or die S. Ambrose gives a perfect answer to this case Lavant lachrymae delictum quod voce pudor est confiteri In Lucam lib. 10. cap. 22. veniae fletus consulunt verecundae lachrymae sine horrore culpam loquuntur Lachrymae crimen sine offensione verecundiae confitentur And the same is almost in words affirm'd by Maximus Taurinensis Homil. 2. de poenitentiâ Petri. Lavat lacryma delictum quod voce pudor est confiteri lachrymae ergo verecundiae pariter consulunt saluti nec erubescunt in petendo impetrant in rogando And that this may not seem a propriety of S. Peter's repentance because Sacramental Confession was not yet instituted for that Bellarmine offers for an answer besides that Sacramental Confession was as I have made to appear never instituted either then or since then in Scripture by Christ or by his Apostles besides this I say S. Ambrose applies the precedent of S. Peter to every one of us Collat. 20. c. 8. Flevit ergo amarissimè Petrus flevit ut lachrymis suum posset lavare delictum tu si veniam vis mereri dilue culpam lachrymis tuam And to the same sense also is that of Cassian Quod si verecundiâ retrahente revelare peccata coram hominibus erubescis illi quem latere non possunt confiteri ea jugi supplicatione non desinas ac dicere Tibi soli peccavi malum coram te feci qui absque illius verecundiae publicatione curare sine improperio peccata donare consuevit To these I shall add a pregnant testimony of Julianus Pomerius or of Prosper de vitâ contemplativa lib. 2. cap. 7. Quod si ipsi sibi Judices fiant veluti suae iniquitatis ultores hic in se voluntariam poenam severissimae animadversionis exerceant temporalibus poenis mutaverint aeterna supplicia lachrymis ex verâ cordis compunctione fluentibus restinguent aeterni ignis incendia And this was the opinion of divers learned persons in Peter Lombard's time Lombard se●t l. 4. d. 7. ad finem lit C. that if men fear to confess lest they be disgrac'd or lest others should be tempted by their evil example and therefore conceal them to man and reveal them to God they obtain pardon Secondly 2 for those sins which they do enumerate the Priest by them cannot make a truer judgement of the penitent's repentance and disposition to amendment than he can by his general profession of his true and deep contrition and such other humane indications by which such things are signified For still it is to be remembred he is not the judge of the sin but of the man For Christ hath left no rules by which the sin is to be judged no penitential tables no Chancery tax no penitential Canons neither did his Apostles and those which were in use in the Primitive Church as they were vastly short of the merit of the sins so they are very vastly greater than are now in use or will be endur'd By which it plainly enough appears that they impose penances at their pleasure as the people are content to take them and for the greatest sins we see they impose ridiculous penances and themselves profess they impose but a part of their penance that is due which certainly cannot be any compliance with any law of God which is always wiser more just and more to purpose And therefore to exact a special enumeration of all our sins remembred to enable the Priest onely to impose a part of penance is as if a Prince should raise an army of 10000 men to suppress a tumult raised in a little village against the petty Constable Besides which in the Church of Rome they have an old rule which is to this day in use among them Sìtque modus poenae justae moderatio culpae Quae tanto levior quanto contritio major And therefore fortiter contritus leviter plectatur He that is greatly sorrowful needs but little penance By which is to be understood that the penance is but to supply the want of internal sorrow which the Priest can no way make judgement of but by such signs as the penitent is pleased to give him To what purpose then can it be to enumerate all his sins which he can do with a little sorrow or a great one with Attrition or Contrition and no man knows it but God alone and it may be done without any sorrow at all and the sorrow may be put on or acted and when the penance is impos'd as it must needs be less than the sin so it may be performed without true repentance And therefore neither is the imposing penance any sufficient signification of what the Priest inquires after And because every deliberate sin deserves more than the biggest penance that is impos'd on any man for the greatest and in that as to the sin it self there can be no errour in the greatness of it it follows that by the particular enumeration the Priest cannot be helped to make his judgement of the person and by it or any thing else he can never equally punish the sin therefore supposing the Priest to be a judge the necessity of particular confession will not be necessary especially if we consider Thirdly That by the Roman doctrine it is not necessary to salvation that the penitent should perform any penances he may defer them to Purgatory if he please so that special Confession cannot be necessary to salvation for the reason pretended viz. that the Priest may judge well concerning imposing penances since they are necessary onely for the avoiding Purgatory and not for the avoiding damnation 4. This further appears in the case of Baptism which is the most apparent and evident