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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	church_n	key_n	peter_n	5,807	5	7.9067	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42885	Instruction concerning penance and holy communion the second part fo the instruction of youth, containing the means how we may return to God by penance, and remain in his grace by the good and frequent use of the sacraments. By Charles Gobinet, Doctor of Divinity, of the house and Society of Sorbon, principal of the college of Plessis-Sorbon.; Instruction de la jeunesse en la piété chrétienne. Part 2. English	Gobinet, Charles, 1614-1690.; Gobinet, Charles, 1614-1690. Instruction sur la pénitence et sur la sainte communion. English.	1689 (1689)	Wing G904C; ESTC R223681	215,475	423

were strictly united in the person of the Son of God. So that continuing what he was that is God he became what he was not viz. Man as St. Leo Sermone de Nativ Dom. expresses himself Manens quod erat assumpserat quod non erat Quest IV. How was this Divine Vnion accomplished WHen the fulness of time was come that God had decreed to send his Son for the redemption of Mankind he dismis'd from Heaven an Angell Messenger to the Blessed Virgin whom above all others he had chosen and in whom he had ordain'd this adorable mystery should be perform'd to declare unto her it was his will that she should be the temporall Mother of the Son of God. She had no sooner yielded and concurr'd with her consent to the accomplishing of the will of God thus manifested unto her but the Almighty power frames in her Virginal womb an humane body out of her purest blood creating in the same instant a rationall Soul to animate and inform it and in that same moment the Word who from all eternity terminates the Divinity began in time to terminate the Humanity of our Lord Uniting in his Person the two divine humane Natures And thus was fulfill'd that divine truth recorded by St. John Verbum caro factum est The word was made Flesh The Blessed Virgin having thus conceived the Son of God by the speciall work of the Holy Ghost at the end of nine months she brings him forth into the world nourishes maintains and breeds him up as other mothers use to do their Children and the Son of God lived with her thus unknown to the world untill the age of thirty years thenceforward only he began to manifest himself and to commence the work of our redemption for which he came Quest V. What is it that the Son of God hath done for our Redemption HE did four principall things first he preached publickly his Gospell during the space of three years and some months confirming the truth of his Doctrine his Mission and his Divinity by an infinite number of miracles Secondly he Suffer'd under Pontius Pilate a most bitter Passion and death upon the Cross upon which he offer'd himself a Sacrifice in satisfaction to the divine Justice for the Sins of all mankind and recompensation for the infinite injury which thereby was done to the divine Majesty Goodness and by this means to open the gates of Everlasting life for man to enter which till that time were shut against both Adam and all his Posterity Having performed this duty the third day he rose again from the dead and after that by frequent apparitions he had proved the truth of his Resurrection for the space of forty days he Ascended glorious and triumphant into Heaven from whence at the end of the World he shall come to judge both the quick and the dead all men according to their merits who for that end shall be raised from death to life and appear before him never more to die but receive either an Eternal Reward for their good or everlasting Punishment for their evil works Thirdly he establish'd and confirm'd his Church consisting of almost innumerable men Pastors and their Flock who should believe in him and continue in an uninterrupted Succession to the end of the world which Church Act. 20.28 he purchased with his blood Fourthly he instituted the Sacraments as the means to convey unto us the merits of his Passion and as so many pretious Vessels wherein is preserved the price of that adorable blood which he hath so abundantly shed for us to the end it might be applied unto us according as the necessity of our Salvation should require And for as much as these two last heads require a larger Explication we shall treat of them here in two distinct Articles ARTICLE III. What are we oblig'd to believe concerning the Church I Believe the Holy Catholique Church the Communion of Saints We must first believe that it is the Mysticall Body of which Jesus Christ is the Head or a Congregation of the Faithfull holding the same Doctrin or Faith which he taught using the same Sacraments which he instituted living under the conduct of the Apostles and succeeding Pastours and acknowledging the same visible Head the Vicar of Jesus Christ the Chief Bishop and true Successor of St. Peter Secondly that there is but one Church as there is but one God one Faith one Baptism as St. Paul Ephes 4.4 saith unum corpus unus Spiritus unus Dominus una Fides unum Baptisma unus Deus Pater omnium He that doth not conserve this Vnion saith St. Cyprian de unitat Eccles how can he believe that he hath Faith he who opposes and resists the Church who abandons the Chair of St. Peter upon which the Church is built how can he hope that he is in the Church since the blessed Apostle teacheth this same thing and shewing the sacred tye of Vnity affirming that there is but one body that is the Church as there is but one Spirit who governs it Thirdly that this is that only Church which acknowledgeth the Pope for her visible head whom Jesus Christ hath appointed to govern her and to be the source and Center of her Unity here on Earth which made St. Cyprian say ibid. that Heresies and Schisms spring from hence that some will not acknowledge in the Church one whom Jesus Christ constituted head over the rest in those words which he spoke to St. Peter Thou art Peter and upon this Rock I will build my Church and I will give to thee the Keys of the Kingdom of Heaven and in another place feed my Sheep Vpon one man continues St. Cyprian Ibid. he builds his Church and gives him charge to feed his Flock And although he bestow'd an equal authority upon the Apostles as far as concerns the remission of Sins Yet that the Vnity of the Church might more clearly appear he hath ordain'd one Chair and it was his will that the Vnity take its Original and beginning from one man and a little after he saith that the Primacy was given to St. Peter to shew that the Church of Christ and the Chair was one St. Hierome L. 1. in Jovinian says the same thing viz. That St. Peter was preferred before the other Apostles to be the head of the Church to the end that the head being one all occasion of division in the Church might be removed Fourthly we are obliged to believe that there is no Salvation for any one out of this one true Church It is an Article of Faith which hath been held constantly in the Church this having always been an unquestion'd and current Maxim that he who will not have the Church for his Mother shall not have God for his Father Which was the reason why St. Hierome finding himself in the East where there was some division upon this Subject the names of the three Persons of the Blessed Trinity writ to Pope

change sin alone it was sin alone that God could not endure in his most perfect Creatures The Heavens as Job saith are not pure in his presence and he hath found disorder even in the Angells Job 15. He found sin in Heaven and in the Angells themselves and he hath not pardoned them as St. Peter saith but hath chained them in Hell to be there Tormented and thereby to manifest unto all creatures the hatred he bears to Sin. 2 Pet. 2. If Sin was so dreadfull to the Angels in Heaven it hath not been less Terrible to men upon earth if it was able to banish them so quickly there it hath not been less effectual or less speedy in Shutting the Gates of Heaven against us here It was when the first man who being created in the grace of God after he had received all possible assurance of his Friendship both as to this world and to the next forgetfull of his duty and of himself treacherously conspired with his Capital Enemy and broke the Commandments of God in eating the forbidden fruit He had no sooner fall'n into this offence but the Anger God appeared against him and banished him with scorn out of the Earthly Paradise that Garden of delight where but a while before he had been placed with so much love Both he and all his posterity were condemned to labour death and all the miseries we even now groan under for that first transgression of the Law of God. But that which is yet more terrible is that the Gates of Heaven which till then were open were immediately shut as well against himself as against all his posterity without the least hopes of his ever being able to re-enter those happy mansions by any means he either of himself or any of his off-spring of themselves could use O sin how dreadfull art thou and what a train of misfortues dost thou bring after thee This misery and desolation continued four thousand years and more during which time no man ever entred into heaven not even the just themselves and those who dyed in the Grace of God untill the coming of the Son of God into the world who by his Death opened the Gates of Heaven so long shut During that time how many millions of souls were excluded for ever and without recovery from that celestiall inheritance This happened to all those who in that compass of time died in their Sins and without doing penance for them But after the way was open to heaven by the Merits of Jesus Christ how many are there still that enter not at all Hell is filled dayly with millions and Paradice continues in comparison like a desert Why so It is an effect of sin alone and impenitence O how well did the Wise man say it is sin which makes men miserable Miseros facit populos peccatum Prov. 14. Is it possible Theotime that you should run so slightly over these fatal and horrible effects of sin that they should not move you in the least I might here recount the innumerable miseries the continual and dayly effects of Sin Death which it hath introduced from the beginning barrenness of the Earth Rebellion of living creatures the deluge which drowned the world near two thousand years after the Creation Plagues and Pestilence war and famine and all the Miseries as well publick as private which we see and dayly feel are so many unfortunate effects of Sin whether of that of our first parent or of those which men continually commit For as the wise man saith Fire hail famine are made to revenge Sin. Eccl. 39. But I shall pass by all these evils altho' most dreadfull and horrible to come to others infinitely greater and more terrible whereof those are but the fore runners according to that infallible Testimony of the Son of God. Haec omnia initia sunt dolorum Mar. 13. all these miseries says he are but the beginnings of others far greater ARTICLE III. Of the effects of Sin in Hell. LEt us sink down into the Pit of Hell that so we may conceive a more lively apprehension of the enormity of Mortal Sin we shall there see the frightfull evills which this Monster hath produced and by the vastness of so many dreadfull effects frame a judgment of the malice of that cause which hath brought them forth and we shall there learn two things the first to detest Sin the author of so many evils The Second to conceive a wholesome fear of falling into that abiss of misery into which man is thrown by Sin. That which St Bernard said being most certain It is necessary we descend into Hell alive that is think seriously and often on it That we may escape falling into it at the hour of death Consider then Theotime attentively what Faith teacheth us concerning Hell that it is an Eternal fire which God hath prepared for the Devil and his Apostate Angels and with which he hath also decreed to punish the Sins of men who follow the rebellious example of those Ambitious Spirits This we learn from that terrible Sentence which the Son of God shall pronounce at the day of judgment against the wicked Go ye accursed into Everlasting Fire prepared for the Devil and his Angels Mat. 25. A dreadfull sentence which contains no more then four words but in those four words it comprehends Hell intirely and all the evils which compose it First it teacheth us that the fame punishment which is prepared for the Devils is also appointed for men and that they shall be Companions of those wicked and damned Spirits as they were their followers in their rebellion against God and by this we may see what Mortall sin is which renders us obnoxious to the same punishment and damnation with the Devils Ponder this well Theotime and behold what it is to be damned together with the Devils and as the Devils are damned and how great that offence must necessarily be which deserves a punishment equal to that with which the Devils are tormented But what will that punishment be I confess we are not able to comprehend but the Son of God by his infinite wisdom hath summ'd it up in four words that we may more easily conceive it Words which contain all the horror of Hell Go says he ye accursed into Everlasting fire Mat. 25. By these words are denoted the Separation from God the curse of God Fire and Eternity Behold in four words what Hell is behold the punishment of Mortal Sin To be separated from God to be accursed of God to be condemned to fire and that for ever Who can think of these things and not tremble with fear and horror Stay some time here Theotime this is not a subject to be read in hast revive these thoughts often and pause a while upon each of these frightfull punishments To be separated from God the Author and Fountain of all good whose only aspect gives a blessing to all Creatures and who no sooner turns away his face

must read them attentively Consider exactly all and every one of their actions so to conform your self to them as near as you can And as you have imitated those Penitents in their Sins and extravagances so also imitate them in their Penance As St. Ambrose said to a great Emperour Qui secutus es errantem sequere poenitentem The Third Part of this Treatise of Penance which is Confession HAving spoken of Contrition and the preparations necessary to obtain that Eminent Virtue we now come to the Confession of Sins which is the Second part of Pennance as we have said above in the Second Chapter which you would do well to read once more in this place for it serves as a foundation to all that we are about to say of Confession which we shall treat with all possible brevity yet not without giving you all the knowledge which is necessary to make it well But I beseech you Theotime read with attention and Application of mind what we shall say CHAP. I. Of the Institution and Necessity of Confession THE first thing which is necessary to be known in this place is who it was that instituted Confession and of what necessity it is for the Salvation of Souls We cannot better learn these two truths then from the Holy Church which hath clearly explain'd them by the Council of Trent Sess 14. Chap. 1. The Council saith that Pennance was always necessary before the law of Grace for all those who had sinned Mortally and that they could never receive the remission of their Sins but by detestation and hatred of Sin and a holy sorrow of mind for the enormous offence they had commited against God Yet that this Virtue was not raised to the dignity of a Sacrament before the coming of the Son of God who instituted it on the day of his Resurrection when being in the midst of the Apostles he breathed on them as the Scripture saith and said these words Receive the Holy Ghost whose sins you remit they are remitted and whose sins you retain they are retained Jo. 20.23 By this so remarkable an action saith the Council and by those so distinct words the Fathers with a common consent have always understood that the power to remit or retain Sins was given to the Apostles and their Lawfull Successors to reconcile those unto God who had fall'n into Sin after Baptism Con. Tred Sess 14. c. 1. And in the fifth Chapter treating of the institution and necessity of the Confession of Sins which is the Second part of this Sacrament it speaks in these terms Concerning the Institution of the Sacrament of Penance already explicated The Vniversall Church hath always understood that our Lord instituted the Entire Confession of Sins and that it is necessary by divine right for all those who have fall'n into Mortall Sin after Baptism Because our Lord Jesus Christ being ready to Ascend into Heaven hath left Priests in his place in Quality of Presidents and Judges to whom all the Sins which the Faithfull had committed after Baptism ought to be discovered that they might give their Judgment either of Absolution or Retention by Vertue of that power which was given them From all this Doctrine of the Holy Church we learn two truths The first is that Confession is is instituted by Jesus Christ The second that it is necessary by Divine right for the remission of Mortal Sins committed after Baptism as Baptism is necessary for the remission of Original Sin. We must notwithstanding take notice that in case of necessity and where Confession is impossible it may be supplied by Contrition as Baptism is also supplied by the same action in those who are capable to make it supposing that in this Contrition be included a will to receive Baptism or make a Confession But in this case it is necessary that the Contrition be perfect and proceed from the pure love of God. CHAP. II. What is Sacramental Confession THis word Confession is understood two ways in Scripture for sometimes it signifies the praise of God sometimes the accusation of Sins and the reason is because that word signifies an avouching and an acknowledgment and to Confess signifies to avouch or acknowledge any thing When we acknowledge the greatness of God or his benefits this is called Confession which signifies as much as praise or benediction which we give to God When we acknowledge the Sins we have committed it is a Confession by which we accuse our selyes This made St. Augustin say that Confession belongs not only to Sinners who accuse themselves but also to him that praises God. Confiteri non solius peccatoris sed etiam laudatoris Aug. Serm. 8. de verb. Dom. And St. Bernard adds that these two Confessions are necessary the one for Sinners the other for the Just Cum mala tua confiteris Sacrificium Deo Spiritus contribulatus cum Dei beneficia immolas Deo Sacrificium laudis absque confessione justus judicatur ingratus peccator mortuus reputatur Confessio igitur est peccatoris vita justi gloria Bern. Serm. 40. de diversis Each one of these says he offers a Sacrifice to God the one of Contrition the other of praise Without the first Sinners continue in Death and the Just without the second are accounted ungratefull to God and thus Confession gives life to Sinners and glory to the Just We speak here in this place only of the Confession of Sins and of that only as it is a part of the Sacrament of Penance which we define thus An accusation of all the Sins one has committed which is made to the Priest as Vicar of Jesus Christ to receive Absolution thereof In this definition we must particularly take notice of the word Accusation which signifies much but ordinarily is but little understood for it doth not signify a simple recital of their Sins as it happens to the greatest part of Penitents who Confess their Sins as if they were recounting a Story This word then betokens quite another thing and means a declaration which the Penitent makes of his Sins to the Priest as a Criminal to his Judge that is to denounce them to acknowledge ones self guilty and to blame ones self to demand pardon for them professing a regret or trouble of mind for having committed them protesting not to offend any more and submitting ones self to the Conditions and Punishments the Judge shall please to impose Behold what properly speaking Sacramental Confession is which is much different from that which is frequently practised by Penitents It is rightly called saith the learned Catechism of the Council of Trent de Penitent n. 51. an Accusation because Sins are not to be so recounted as tho' we boasted of our wickedness nor are they to be so told as if for divertisement to some idle hearers we were telling a Story But they are so to be declared by a mind accusing it self as that we desire also to revenge them in our selves That