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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	believe_v	holy_a	son_n	32,892	5	6.1615	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

or where an obex is have such boni motus as may remove it See him Ibid. Dist 14. q. 2. 3ly Ex opere operato In opposition not only to merit but any disposition at all in the receiver i. e. so that no disposition though necessary as a causa sine quâ non to the effect or as to removing some obstacles that may hinder it yet is the efficient or instrument at all actually conferring or immediatly conveying the Sacramental Grace but this is solely the opus operatum of the Sacrament And of this speaks the Eighth Canon of the Council of Trent * Sess 7. nor hath Cassander applied any other sense to it as this Author pretends he hath ‖ p. 209. The words are Si quis dixerit per ipsa novae legis Sacramenta ex opere operato non gratiam sed solam fidem divinae promissionis ad gratiam conscquendam sufficere Anathema sit against that proposition of the Reformers mentioned by Soave p. 264. That by the Sacraments Grace is not given in vertue of the administration of them called Opus Operatum but that it sufficeth for obtaining such Grace only to believe the promise of it and against those Reformed Propositions set down before by him p. 233. That the Sacraments are not necessary but men may attain the effect of them by Faith only And That the Sacrament hath never given Grace or remission of sins but only the faith of the Sacrament In which Eighth Canon the Council affirms Solam fidem non sufficere not as if Faith were altogether needless to such Sacramental effect for therefore it saith non solam but not it alone suffieicnt without the Sacrament without it i. e. as it solely ex opere operato conferring the Grace to which Faith also at the same time necessarily pre-disposeth 4ly Ex opere operato in opposition to any dispositions as necessary at all in the subject but then these School-men do mean of Infants not of Adulti because in all these last there is an Obstacle of Mortal sin to be removed and this cannot possibly be so without the dispositions of Faith and Repentance 5ly Ex opere operato In opposition to the Sacraments of the Old Testament in which Grace is said to be received from the disposition of the Suscipient called opus operantis which was then signified also by these Sacraments but not conferred The contrary whereof is verified in the Sacraments of the New § 30 Now if things be found as they are here related I desire his Protestant Reader would consider with what integrity this Author doth affirm p. 202. this to be the Doctrine of the Roman Church That the efficacy of Sacraments doth not depend upon the preparation of the receiver but the bare administration or the external work done Again p. 203. That the Sacraments of the new Law do confer grace ex opere operato i. e. by the thing it self without any dependence therein upon the internal motion or preparation of mind in him that doth partake of them Again how faithfully he deduceth from Bellarmine saying That the Catholicks do not wholly exclude preparations in the receiver but only ab efficientia from the efficiency of the Sacramental Grace p. 204. That the Efficacy of the Sacraments which as I understand him is their actual producing such an effect in conferring grace doth not at all depend upon the qualification of the receiver Again ‖ p. 206. That the preparation of our minds for the use of the Sacraments is unnecessary For if grace saith he be effectually conferred by the force of the bare external action which is acknowledged by them all what need can there be of a due preparation of mind by the exercise of Faith Prayer Repentance c From all which his conclusion is that the Roman Doctrine obstructs the sincerity of Devotion In all which expressions if this Author means that according to the Roman Doctrine no qualification or disposition in the Suscipient is the instrument that effects or confers the Sacramental Grace it is true but nothing to his purpose or to his conclusion drawn from it viz. That such Doctrine obstructs Devotion But if he means that such disposition is not the efficient cause of such Grace and therefore it is not necessary at all to the effect as his words sound it is indeed much to his purpose and infers his conclusion but is most untrue For many things are necessary to an effect besides the efficient cause thereof To make use of an instance himself mentions Fire is the only efficient of the burning of wood not the driness of the matter yet is driness in the wood as well as heat in the fire necessary to the effect And one may as truly argue in this as he doth in the other If the burning be effectually i.e. efficiently wrought by the fire what need can there be of dryness in the matter Or the efficacy i. e. the efficiency of the fire in its burning doth not at all depend on the qualification of the matter or such qualification concurrs not to the efficiency therefore such qualification is to such effect no other way necessary § 31 Secondly Consider with what truth he relates p. 206. That Catholicks when saying the internal disposition of mind is necessary to reremove impediments do not mean by this internal disposition the exercise of Faith Prayer Repentance c. by no means saith he when as Bellarmin in that Chapter this Author cites and therefore read saith the expresly contrary and that six or seaven times over to this purpose Opus operatum excludere fidem motum internum ab efficientiâ gratiae Sacramentalis non tamen excludere simpliciter fidem motum internum or in other places fidem paenitentiam ita ut Sacramenta ut ipsi calumniantur conferant gratiam accipientibus ea sine side sine internâ conversione cordis But saith he they mean That there be no mortal sin unconfessed Now such mortal sin may be confessed without Faith or Repentance or any other disposition to remove the obstacle of such mortal sin And next That saith he there be no actual opposition in the will to the Sacrament which he explains thus As for instance when he is going to be baptized he resolves with himself that he will not be baptized or while he is baptizing that he will not believe in the Father Son and Holy Ghost Thus he Now if any reflect on what we have proved before is this ingenuous dealing Is not this writing Controversies for Ladies for Women for Laicks and such as cannot or from a contrary interest will not make a search into the truth of his Relations See again what fidelity he useth p. 209. after his rejecting the common Doctrine of the Roman Authors to search that of the Roman Church rather in the Council of Trent in his citing of the Eighth Canon of the Seventh Session thereof to this purpose