Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	body_n	sin_n	soul_n	3,674	5	5.2011	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18933	The conuerted Iew or Certaine dialogues betweene Micheas a learned Iew and others, touching diuers points of religion, controuerted betweene the Catholicks and Protestants. Written by M. Iohn Clare a Catholicke priest, of the Society of Iesus. Dedicated to the two Vniuersities of Oxford and Cambridge ...	Clare, John, 1577-1628.; Anderton, Lawrence, attributed name.; Anderton, Roger, d. 1640?, attributed name.	1630 (1630)	STC 5351; ESTC S122560	323,604	470

auncient Christians did follow Thus we see that this authority and words of Saint Basill simply a necessity of confession of our sinnes to the Priest and consequently a particular relation of them Saint Leo thus conspireth with Saint Basill Cum reatus conscientiarum sufficiat solis Sacerdotibus iudicari confessione s●creta c. Seing it is sufficient that the guiltines of our consciences be made knowne only to Priests in secret confession c. where you may see that confession of sinnes in those dayes was made secret and only vnto Priests Saint Austin thus agreeth with the former Fathers Non solum post paenitentiam c. Not only after Pennance is prescribed a Man ought to keepe himselfe from those vices but also before pennance whiles he is sound who if he should deferre it all his last end Nescit si ipsam p●nitentiam accipere De● Sacerdoti peccata sua confiteri poterit He knoweth not whether he shall haue power to receaue his pennance and to confesse his sinnes to God and to a Priest S. Cyprian thus wryteth of this poynt quantò fide maiore timore meliore sunt qui quantum●●uis nullo sacrifi●ij aut libelli faci●ore constricti quontam tomen de hoc vel cogitauerunt hoc ipsum apud Sacerdotes Dei volenter simpliciter confidentes exomologesni conscientiae faciunt animi pondus expenum salut●rem meaelam paruis licet modicis vulneribus exquirunt How much more greater fayth and better feare haue they who though they be not guilty of any cryme touching Sacrifice or giuing vp a Libel yet because they had such a conceate or thought they do with greiffe and simplicity confesse this to Priests c. Thus do they disburden their consciences and seeke to apply a healthfull remedy to their small wounds Now heere by the words Sacrifice and Libel are to be vnderstood sacrifizing to Idolls in the tymes of the Heathen Emperours and giuing vp their names in a booke that they were content to sacrifize To be short Tertullian thus sayth of this custome of confessing our sinnes to a Priest Plerosque hoc opus aut subfugere aut de die in diem differie presumo pudor●● magis memores quam salutis velut illi qui in partibus verecundieribus corporis contracta vaxatione scientiam Medentium vitant ita cum e●●bescentia sua pereunt I do presume that diuers do eyther anoyd this worke meaning of confessine their sinnes or do deferre 〈◊〉 from day to day being more mindfull of their shame then of their health They being heerein like to those Men who hauing some dis●●se in their more secret parts of their body do flee the cure of Physitians and so they perish through their owne shame Thus Tertullian from whose testimony is necessarily euicted particular confession of our priuat sinnes euen according to the nature of his similitude heere vsed This point of the auncient Fathers iudgment touching confession of our particular sinnes to a Priest is so deere and manifest that the Centurists discoursing of the vse thereof in those former tymes thus plainly acknowledge Si quis paenitentiam agebant peccatum prius confirebantur ac enim confessionem magnoperè Tertullianus vrget in libro de P●nitentia institutem fuisse priuatam Confessionem qua delicta cogitata praua confessisunt ex aliquot Cypriani locis apparet c. Yf any in those tymes did pennance they did first confesse there sinn●e for thus doth Tertullian mightely vrge Confession in his booke de Paenitentia And that priuate Confession was then in vse by the which sinnes euen wicked thoughts were confessed appeareth from certaine places of Cyprian to wit out of his fift sermon de Lapsis lib. 3. Epist epist 14. and 16. Thus farre the Centurists all eminent Protestants who we see do grant that in those tymes euen priuat thoughts much more particular actu●ll sinnes were accustomed to be confessed Which Centurists do further witnesse that the Priest did in those tymes absolue the penitent besides by pronouncing the words of Absolution with the Ceremony of imposing her hand a ceremony which at this very day is vsed by the Priests And thus My Honorable Lord and you M. Vice-Chancelour you both may from hence perceaue how neere to the Apostles dayes Confession of particular sinnes euen by the acknowledgment of the Protestants was vsually practized Which point being granted it must by force of all Re●son follow that Christ did first institute this Sacrament of Confession and the Apostles did first exercize their authority therein giuen to them by Christ Since otherwise it cannot probably be conceaued that a dogmaticall point of fayth and Religion so crosse and repugnant to Mans nature as Confession is could in so short a tyme inuade the whole Church of God without any contradiction or resistance VICE-CHANCELOVR Michaeas you haue spoken much in warrant of Confessiō and Asolution geuen by the Pryest But the question in regard of your former alledged authorityes is not so much whether Confession of particular sinns was generally taught by those auncient Fathers as whether they had iust reason and warrant so to teach But I will passe no censure of them touching this point But Michaeas what do you say to that assumed authority and priuiledge which you Pryests vendicate to yourselfes in the sacrifice of the Masse Wheare you bease the people in hand that you sacrifize and offer vp the true and naturall body and bloud of Christ to his Father I am assured that the auncient Church of God cannot affoard you any example hereof And the rather since it is manifest that the doctrine of Transubstantiation vpon which your doctrine of sacrifice is grounded was first brought into the Church at the Councell of Lateran by Innocentius the third Which Councell was houlden anno ●215 And therefore it was celebrated many hundred yeres after the Period of the Primatiue Church MICHAEAS M. Vice-Chancelour The sequ●le will show of what Antiquitie the doctrine is conce●ning the sacrifice of the body and bloud of Christ Which is dayly offered vp by the Priest But first I will take away your stumbling block touching the name of Transubstantiation imposed by the Councell of Lateran For the better remouall whereof you are to conceaue that the doctrine of the re●ll being of Christs body and bloud in the Sacrament of the 〈◊〉 and Sacrifice of the Masse was taught in all the precedentages though the word Transubstantiation for the better explicating of the doctryne was then and not before inuented Euen as the doctrine of the Trinity was eue● in the first infancy of the Church generally beleeued yet the word Trinity was first imposed vpon the doctrine by Councell of Nice But to proceede further touching the Antiquity of the doctryne of the sacrifice of the Masse We first answeare herto that it receaued it first institution and beginning euen from the night before the

be attended on with an ouer late repentance And you must knowe that the wings of a new conuerted soule to Christ do commonly at the first performe their speediest flight Quis dabit mihi pennas sicut Columbae et volabo Which for the most part after through some default or other do begin to lagg and to make certaine plaines For though these first Motions of the soule in the seruice of God be neither Naturall nor Violent since they descend only from him to whome by prayer we ascend yet they pertake much of that Motiō which is violent they being ordinarily more strong feruerous in the beginning more remisse towards the end and indeed experience teacheth vs that a Precipitiòus and ouer hasty deuotion is sometimes dāgerous But if this your good desire do hereafter perseuere and continew I shall be ready within conuenient time to giue you my best assistance therein MICHEAS My Lord I make smale doubt that this my resolution through the ayde of him who first did inspire it into my soule will remayne stable and vnchangeable Therefore your Lordship may further hereby take notice that my intention is to spend his short remnant of my yeares in diligently studying the Controuersies betweene the Catholicks the Protestants to attempt as afore I intimated to plant that relilgion in others which you haue already planted in me I further am resolued to take a view if my aged feeble body will suffer me of the most famous Catholicke Protestant Vniuersities in Christendome and particularly I haue I confesse a thirsting desire to see the two so much celebrated Vniuersities of England of the one of which I here D. Whitakers is a member places of which Fame her selfe hath sounded her trumpet in the highest Note Now my good Lord in regard of these my determinations and of my late embracing of the present Roman Roligion the noyse and bruite whereof will no doubt spread it selfe at large I do probably presage that I shall meete with diuers Protestants who hearing of my election of Religion will perhaps earnestly solicite me for my change to them and making many violent incursions vpon my yet weake and vnfortified iudgment will endeauour to demollish and lay leuell with the ground whatsoeuer your Lordspip by your former learned discourse hath already built in my soule Therefore that I may sit close and immooueable in this my choyce of faith now made I would intreate your Lordship to instruct me how I may best guide occasion in discourse with such Men that so they may not be able to winne ground vpon my weakenesse For though I can in part discerne the sufficiency of other men yet reflecting vpon my owne imbecillity I with all discouer the want of their like sufficiency in my selfe I herein resembling the outward sence which aswell iudgeth of the absence as of the presence of it Obiect Therefore good my Lord initiate me a litle in this Mistery CARD BELLARM. Mieheas I like well of this your Promethian and forecasting wisedome And I will to my best ability powre satisfie this your desire And whereas you say you determine to see the Vniuersities of England I approoue well thereof for I haue often heard that speaking of the Materials of an Vniuersity they are the goodliest in all Christēdome I meane for magnificence and statelines of their Colledges for op●lency and great reuenewes belonging to them and for their pleasing and sweete scituations If you go to Oxford you shall in all likelyhood fall in acquaintance with one D. Reynolds a Man as I am enformed not of a harsh and fiery as his Brother D. Whitakers is but of a temperate comportment one of whom the whole Vniuersity doth highly preiudge and indeede not vndeseruedly he being his Religion excepted endued with many good parts of literature and who hath heretofore bene my Antagonist in some of his Books written against some parcels of my Controuersies But now to descend to your last request to me seeing then you are not as yet conuersant in Points of faith controuerted betweene the Catholicke and Protestant My maine and first aduise is that in all points of faith of which any dispute may hereafter occurre betweene you and any Protestant you finally do rest in the authority of Christs visible Church and the cheife heade thereof assuring your selfe that although Simon the fisher was not able to determine matters of faith yet that Simon Peter and his successours assisted with competency of meanes haue euer an impeachable soueraignty granted to them and a delegated authority from Christ himselfe for the absolute discussing deciding of all Articles in faith and Religion Tues Petrus et super hanc Petram aedificabo Ecclesiam meam et portae Inferi non praeualebunt aduersus eam Expect to meete with men who are witty and of good talents and who well know how to spread their Netts to catch the vnprouided And whose streame of discourse for diuers of them are of great elocution for the most part runneth in their accustomed chanels of pleasing insinuations persuading to their faith and a violent ouercharge of gauleful words against the present Roman faith Touching their allegation of authorities either deuine or humane credit them no further then your owne eyes will giue you leaue for diuers of them vse strange impostures therein though they warrant such their proceedings with greate cōfidency of earnest asseuerations quod si etiam viuit Dominus dixerint et hoc falsò iurabunt Make choice if so it lieth in your power rather to dispute with Protestant Doctours and Ministers who are vnmarried then married since the secret iudgments of these later may well be ouercome by force of argument but to persuade the wills to follow their iudgments in regard of theire clog of wife children and worldly preferments is more then a Herculean labour And indeed I confesse I do much commiserate the state of diuers of them who being otherwise of great wits and might haue beene much seruiceable in the Church of God by being inchanted with a little Redd and White and a well proportioned face do in their yonger daies tye thēselues by marriage to the world to the attending afflictions thereof ô that the soule of man not subiect to dimension should be thus enthralled to Creatures for their hauing a pleasing dimension But to proceede You shall finde many of them of great reading yet of reading sorting rather to contradict and quarrell then to instruct but diuers of their coate are content through their owne want to retaile by help of Indexes and such other meanes their owne more learned Brethrens writings labours And many of these through their owne ignorance thinke they do well and that they professe a true faith wheras the more learned of them through their reading and study must in their owne soules of necessity be conscious guilty of the falsehood of their owne Cause though the presēt