Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	believe_v	know_v	scripture_n	1,728	5	6.3627	4	false

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

not conferred till the sincerity of his Repentance is further cleared and rendred more probable Especially upon their discovery in any person such ill symptomes as these 1. That he hath sinned as frequently after his former Confession as before it 2. Hath neglected to use the means for avoyding such sin prescribed him in Confession Hath not removed or remedied the former occasions or temptations to sin to which he hath been advised or also hath engaged himself Or 3. That the sin is of very general practice from which men are more difficultly weaned The Sacrament I say on such a one not to be hastily conferred till some actual reformation for a certain time be practised and some penances used in order to the begetting a sound Contrition and former bad habits appear some way corrected and near occasions of sinning removed Vt possit de illius dispositione proposito vitandi peccata moraliter constare saith Suarez Which cautions of not admitting habitual and often relapsing sinners i. e. as to Mortal sins toties quoties to the Sacraments occurr frequently in the Roman Casuists and Schoolmen See Suarez De Paenitent Disp 38. §. 7. n. 7. Layman moral Theol. l. 5. tract 6. c 4. n. 10. And see the many Authorities to this purpose diligently collected by Monsieur Arnaud in his Book De la frequente Communion part 2. c. 45. and particularly the instructions to Confessors of St. Carlo Borromeo not long after the Council of Trent Ibid. c. 36. 38. The Council of Trent also in requiring Confessors not to impose slight Penances for great Crimes ne alienorum peccatorum participes efficiantur Seems much more to enjoyn the non-admittance of a slight profession of Repentance or amendment of life for great and inveterate Sinners in order to conferring on them the Sacraments in as much as a defect in their Repentance or Contrition is much more dangerous than a defect in their satisfaction the non-remission of the sin it self and its eternal punishment following the one the non-remission of some temporal suffering only the other § 21 This being the proceeding of the two Churches in this matter Both requiring Repentance and where life continued an actual Reformation but the latter exacting much more also besides these and laying many other yoaks upon Sinners as to the Sacrament of Penance which Protestants are not willing to bear consider what just cause this Author had in disparagement of its Laws and Discipline to speak on this manner ‖ p. 181. To what end should a man living in the Church of Rome put himself to the trouble of mortifying his passions and forsaking his sins if he commits them again he knows a present remedy toties quoties it is but confessing with sorrow and upon Absolution he is as whole as if he had not sinned Again ‖ p. 182. We cannot but declare to Sinners the necessity of a sincere Repentance and holy life in order to Salvation Again * p. 180. We believe that as no man can be saved without true Repentance so that true Repentance doth not lye meerly in Contrition or sorrow only for sins Repentance in Scripture implys a forsaking of sin and without this we know not what ground any man hath to hope for the pardon of it although he confess it and be absolved a thousand times over Hence the doctrine imputed to the Roman-Church wherein his Protestant Reader must believe him is in the first that no man needs to put himself to the trouble of forsaking his sin In the second that there is no necessity of a sincere Repentance or holy life in order to Salvation In the third that true Repentance where life continued implies not a forsaking of sin and upon this he chargeth the Doctrine of the Roman Church as prejudicial to piety Thus men write ad Populum and for those that can know nothing but as themselves inform them Now if these men in these things do speak of some matters of Fact or Practice only not Doctrine or of some Doctrines found to be held or taught by some in that Church but not owned by It let them then not censure the Churches Doctrine but such particular practices or doctrines But indeed should their stile run so as in truth it ought it could no way serve their design viz. the Disswading men from such a Churches Communion from which such partioular doctrines or practices cannot justly deter them because they are such things as none by embracing its communion are obliged to and any member of that Church may as freely censure as themselves do But supposing the very worst that such a harmful Doctrine did find many Patrons and some malignant Doctrine were very commonly taught in this Church yet doth this afford to none a just pretence for departing out of it so long as this Church obligeth none to the belief of such Doctrine or makes it part of their Faith and surely these persons that discover such a doctrine faulty receive no harm by it nor know they how soon the Governours of this Church the Divine Providence ever watching over it may take notice of and rectifie it § 22 III. I proceed to the Third The Roman Doctrine as he relates it of the Sacraments their conferring Grace ex opere operato on whatever subject or Receiver of them 3. Of a right disposition in the suscipient necessary to the Sacrament its conferring Grace though never so indisposed or unprepared only if all Mortal sin be confessed he saith not repented of and if there be no actual opposition in the will to the Sacrament as for instance If a man when he is going to be baptized resolves with himself that he will not be baptized or while he is baptizing that he will not believe in the Father Son and the Holy Ghost ‖ Roman Idol p. 206. i. e. that the party in receiving it resolves in himself against receiving the effect of it For the Contrary of this First see the express Declaration of the Council of Trent * Sess 14. c. 4. concerning that Sacrament that most concerns Sinners after Baptisme the Sacrament of Penance Falso quidam calumniantur Catholicos Scriptores quasi tradiderint Sacramentum Paenitentiae absque bono motu suscipientium gratiam conferre quod nunquam Ecclesia Dei docuit nec sensit To which this Author though pressed by his Adversary therewith ‖ See p. 200. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 returns no Answer So also Sess 7. can 7. it saith Dari gratiam per Sacramenta semper omnibus quantum est ex parte Dei but si recte ea suscipiant And can 6. Sacramenta Novae legis continere gratiam quam significant gratiam ipsam conferre But non ponentibus obicem This in General Come we to the particular Sacraments and see what particular dispositions and preparations are required for receiving any benefit by them 1. For the two Sacramenta Mortuoram as they are called