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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	death_n	sin_n	sin_v	3,111	5	9.7434	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12211	A friendly advertisement to the pretended Catholickes of Ireland declaring, for their satisfaction; that both the Kings supremacie, and the faith whereof his Majestie is the defender, are consonant to the doctrine delivered in the holy Scriptures, and writings of the ancient fathers. And consequently, that the lawes and statutes enacted in that behalfe, are dutifully to be observed by all his Majesties subjects within that kingdome. By Christopher Sibthorp, Knight, one of his Maiesties iustices of his court of chiefe place in Ireland. In the end whereof, is added an epistle written to the author, by the Reverend Father in God, Iames Vssher Bishop of Meath: wherein it is further manifested, that the religion anciently professed in Ireland is, for substance, the same with that, which at this day is by publick authoritie established therein.	Sibthorp, Christopher, Sir, d. 1632.; Ussher, James, 1581-1656.	1622 (1622)	STC 22522; ESTC S102408	494,750	610

that being touched with remorse for some offence committed by him he fell at S. Colmes feet lamented bitterly and confessed his sinnes before all that were there present Whereupon the holy man weeping together with him is said to have returned this answer Rise up Sonne and be comforted thy sinnes which thou hast committed are forgiven because as it is written a contrite and an humbled heart God doth not despise Wee reade also of Adamanus that being verie much terrified with the remembrance of a grievous sinne committed by him in his youth he resorted unto a Priest by whom he hoped the way of salvation might be shewed unto him he confessed his guilt and intreated that hee would give him counsel whereby he might flee from the wrath of God that was to come Now the counfell commonly given unto the Penitent after Confession was that he should wipe away his sinnes by meet fruits of repentance which course Bede observeth to have beene usually prescribed by our Cuthbert For penances were then exacted as testimonies of the sinceritie of that inward repentance which was necessarily required for obtayning remission of the sinne and so had reference to the taking away of the guilt and not of the temporall punishment remayning after the forgivenesse of the guilt which is the new found use of penances invented by our later Romanists One old Penitentiall Canon we finde laid downe in a Synod held in this countrey about the yere of our Lord CCCCXL. by S. Patrick Auxilius and Isserninus which is as followeth A Christian who hath kild a man or committed fornication or gone unto a southsayer after the maner of the Gentiles for every of those crimes shall doe a yeare of Penance when his yeare of penance is accomplished he shall come with witnesses and afterward he shall be absolved by the Priest These Bishops did take order we see according to the discipline generally used in those times that the penance should first be performed and when long and good proofe had beene given by that meanes of the truth of the parties repentance they wished the Priest to impart unto him the benefit of Absolution whereas by the new devise of sacramental penance the matter is now far more easily transacted by vertue of the keyes the sinner is instantly of attrite made contrite and thereupon as soone as he hath made his Confession he presently receiveth his Absolution after this some sorie penance is imposed which upon better consideration may be converted into pence and so a quick end is made of manie a foule businesse But for the right use of the keyes wee fully accord with Claudius that the office of remitting and retayning sinnes which was given unto the Apostles is now in the Bishops and Priests committed unto every Church namely that having taken knowledge of the causes of such as have sinned as many as they shall behold humble and truely penitent those they may now vvith compassion absolve from the feare of everlasting death but such as they shall discerne to persist in the sinnes which they have committed those they may declare to be bound over unto never ending punishments And in thus absolving such as be truely penitent we willingly yeeld that the Pastors of Gods Church doe remit sinnes after their maner that is to say ministerially and improperly so that the priviledge of forgiving sinnes properly and absolutely be still reserved unto God alone Which is at large set out by the same Claudius where he expoundeth the historie of the man sicke of the palsey that was cured by our Saviour in the ninth of S. Matthew For following Bede upon that place he writeth thus The Scribes say true that none can forgive sinnes but God alone vvho also forgiveth by them to vvhom he hath given the power of forgiving And therefore is Christ proved to be truely God because hee forgiveth sinnes as God They render a true testimony unto God but in denying the person of Christ they are deceived and againe If it be God that according to the Psalmist removeth our sinnes as farre from us as the East is distant from the West and the Sonne of man hath power upon earth to forgive sinnes therefore hee himselfe is both God and the Sonne of man that both the man Christ might by the power of his divinitie forgive sinnes and the same Christ being God might by the frailtie of his humanitie dye for sinners and out of S. Hierome Christ sheweth himselfe to be God vvho can know the hidden things of the heart and after a sort holding his peace he speaketh By the same majestie power wherby I behold your thoughts I can also forgive sinnes unto men In like maner doth the author of the booke of the wonderfull things of the Scripture observe these divine workes in the same historie the forgiving of sinnes the present cure of the disease and the answering of the thoughts by the mouth of God who searcheth all things With whom for the propertie of beholding the secret thoughts Sedulius also doth concurre in those sentences God alone can know the hidden things of men To know the hearts of men and to discerne the secrets of the minde is the priviledge of God alone That the contract of Marriages was either unknown or neglected by the Irish before Malachias did institute the same anew among them as Bernard doth seeme to intimate is a thing almost incredible although Giraldus Cambrensis doth complaine that the case was little better with them after the time of Malachias also The licentiousnesse of those ●uder times I know was such as may easily induce us to beleeve that a great both neglect and abuse of Gods ordinance did get footing among this people Which enormities Malachias no doubt did labour to reforme and withall peradventure brought in some new matters not knowne here before as he was very desirous his countrymen should generally conforme themselves unto the traditions and customes of the Church of Rome But our purpose is here onely to deale with the doctrine and practise of the elder times in which first that Marriage was not held to be a sacrament may be collected from Sedulius who reckoneth it among those things which are gifts indeed but not spirituall Secondly for the degrees of Consanguinitie hindering marriage the Synod attributed unto S. Patrick seemeth to referre us wholly unto the Leviticall law prescribing therein neyther lesse nor more then the Law speaketh and particularly against matching with the wife of the deceased brother which was the point so much questioned in the case of King Henry the eight this Synodicall decree is there urged The brother may not ascend into the bed of his deceased brother the Lord having said They two shall be one flesh Therefore the wife of thy brother is thy sister Yet how farre this abuse prevayled afterward in this countrey and how foule a crime it was esteemed

a salve to all if all can take hold of him and apply him unto themselves as a Saviour by a true and lively faith But because all cannot doe this for none have this true lively and iustifying faith but Gods elect onely therefore he died efficiently that is his death was effectuall and beneficiall only to Gods Elect. Wherfore also well doth he distinguish whether it were Augustine or Prosper Qui magnitudinem pretii distinguit a proprietate redemptionis vvhich distinguisheth the greatnes or sufficiencie of the price from the proprietie of redemption Agreably whereunto S. Ambrose likewise saith that Etsi Christus pro omnibus passus est specialiter tamen pro nobis passus est quia pro Ecclesia passus est Although Christ suffered for all excluding none from the benefite of his death if they beleeve in him yet specially or in a speciall manner hee suffered for us that doe beleeve in him because for his Church it was that hee suffered And so likewise testifieth S. Hierome that Christ gave his life a redemption not for all but for manie that is saith hee for them that beleeve In like manner doth S. Paul say that God gave him to death for us all that is for all Gods elect whereof hee was one For so also S. Augustine interpreteth it in Ioh. tract 45. Pro nohis omnibus tradidit illum Sed pro quibus nobis praescitis Praedestinatis Iustificatis Glorificatis Hee gave him to death for us All But for vvhich Vs namely for them saith hee vvhich are the foreknovvne the Predestinate the Iustified and the Glorified persons Againe in the Epistle to the Hebrevves it is said that Christ Tasted death for all but in the verses that follow he sheweth the speciall meaning of those words viz. that those All vvere sanctified persons the brethren of Christ the Children vvhich God had given him and the Children which hee by that his death and passion was to bring unto glory For which cause he is also there called the Prince of their salvation In like sort it is said in the second Epistle to the Corinths that Christ dyed for all but in the words following he explaineth the matter and sheweth that hee died for all such as finding themselves dead in themselves should afterwards live not unto themselves anie longer but unto him that died for them and rose againe which kinde of godly and new life none doe live but the elect onely Againe in his Epistle to the Thessalonians he speaketh thus God hath not appointed us unto wrath but to obtaine salvation by the meanes of our Lord Iesus Christ which dyed for us Observe here likewise that he maketh Christ Iesus in a speciall and peculiar manner to die onely for those which bee appointed to obtaine salvation by the meanes of him and not for the rest which were appointed unto Wrath for he there manifestly distinguisheth betweene those two sorts of people Againe S. Paul in his Epistle to the Ephesians speaketh thus Husbands love your vvives even as Christ loved the Church and gave himselfe for it Where you see also that he appropriateth the benefit of the death of Christ to his Church which he so entirely loved Yea Christ Iesus himselfe affirmeth the same saying that Hee is that good Shepheard which giveth his life for his Sheepe And againe hee saith Greater love hath no man then this that a man bestovv his life for his friends yee are my friends if yee doe whatsoever I command you By all which appeareth that Christ in respect of the proprietie of redemption gave his life and died onely for his Church for his Sheepe for his Friends that would obey him which is as much to say as that hee died specially and properly for the Elect. Yea he was in Gods purpose intended and ordayned to come into the world for the redemption of the Elect. So S. Peter likewise testifieth directly for writing his Epistle to the Elect of God 1. Pet. 1.2 he saith that They were redeemed with the pretious blood of Christ as of a Lambe undefiled and without spot and hee there further saith expresly that Christ was ordained before the foundation of the world but was declared in the last times for their sakes Where you see it precisely affirmed that Christ was ordained to come and did come into the world for the Elect sake And so also doth S. Paul declare in his Epistle to Timothy And this likewise doth Esay shew in his Prophesie saying Vnto us a Childe is borne unto us a Son is given that is unto the Church and people of God of which number the Prophet was one that so speaketh Againe S. Paul writing to the Church and people of God distinguishing them from the rest saith thus unto them Yee are not your owne for yee are bought with a price Therefore glorifie yee God in your bodie and in your spirit for they are Gods Againe in the Acts of the Apostles it is said to bee The Church of God which Christ hath purchased with that his blood Yea this is so evident that by the All for whom Christ died is in respect of redemption and remission of sinnes meant all the elect onely that for the clearer illustrating of it to be so the Scripture it selfe often useth in stead thereof this word Manie As in the Gospell according to S. Matthew Christ Iesus himselfe saith thus This is my blood of the nevv Testament that is shed for manie for the remission of their sinnes Againe hee saith The sonne of man came not to be served but to serve and to give his life a redemption for manie Marke that in both those places he saith That he gave his life to be a ransome or redemption not of all in a generalitie but of Manie that is as I said before of the Elect onely So likewise it is said in the Epistle to the Hebrevves Christ vvas once offered to take avvay the sinnes of manie And againe it is said by S. Paul that By the ●bedience of one namely of Christ manie shall be made righteous And so againe it is said in Daniel that The Messias should be slaine and that he should confirme the covenant vvith manie But beside all this S. Paul speaketh yet further verie plainely thus God setteth out his love tovvard us seeing that vvhilst vvee vvere yet sinners Christ died for us much more then being novv iustified by his blood vvee shall be saved from vvrath through him Observe here first that he saith Christ died for us that is for us that be of Gods Church and people for he speaketh in the person of them and in their behalfe and secondly observe that he maketh this an argument as it is indeede of Gods great and speciall love towards them that he sent his sonne to die for them what can be more plaine to shew that in Gods

doth in other places declare that they are so to be referred and expounded saying thus in his Epistle to the Ephesians Having heard of the Faith vvhich ye have in the Lord Iesus and love toward all the Saints c. So againe hee speaketh in his Epistle to the Colossians Having heard of your faith in Christ Iesus and of your love toward all the Saints By conferring of which two Texts with that to Philemon it is verie evident to everie one that is not wilfully contentious or perverse that Faith is as well in the one place as in the other to be attributed to Christ and Love to all the Saints The other Text they alledge is Exod. 14.31 where the wordes are not They beleeved in God and in Moses but the words be thus The people feared the Lord and beleeved the Lord and his servant Moses And so is your owne translation Crediderunt Domino Mosi servo eius They beleeved the Lord and Moses his servant The third Text they alledge is 2. Paral. 20.20 where your owne translation likewise is thus Credite in Domino Deo vestro securi eritis Credite Prophetis eius cuncta evenient prospera Beleeve in the Lord your God and yee shall bee sure Beleeve his Prophets and all things shall fall out prosperously But the Rhemists here seeme to appeale to the Hebrew Text because they see their owne Latin Translation to make against them and yet the Hebrew Text will also nothing helpe them inasmuch as it herein agreeth with the same their owne Latin Translation But yet they further alledge that ancient Fathers did reade indifferently I beleeve in the Catholicke Church and I beleeve the Catholicke Church It is granted that some of them did so and therefore to beleeve in the Catholicke Church was with them and in that speech of theirs all one with this to beleeve that there is a Catholike Church as they said likewise I beleeve in one Baptisme I beleeve in the Resurrection of the dead in the life to come So that although their speech herein was somwhat improper as appeareth by that which is before delivered by the ancient Fathers upon the Creede yet their meaning in those wordes being as is evident no more but to beleeve that there is a Catholike Church and not that wee should put our trust faith and confidence in the Church it maketh nothing against that which is here intended and spoken And therefore still for anie to beleeve in the Church in this sense viz. to put his faith affiance t●ust and confidence in the Church is to attribute that to the Church which rightly and properly belongeth unto God consequently is to make a god of it which is abominable Idolatrie 8 I here forbeare to speake of their superstitious reserving and worshipping of Reliques that is of dead bodies and insensible bones of Saints and Martyrs which it were far more meet honestly and decently to burie then so to abuse yea of some that are by Papists supposed to be Saints and Martyrs and yet are not so For all be not Saints nor the Martyrs of Iesus that are supposed to bee so neither doe all die ●or religion that are supposed by Papists to die for that cause As for example there was a Booke set forth of late entituled Martyrium c. The Martyrdome of Conoghor O Deveny which was a Popish Bishop and of Gilpatrick Ologran which was a Popish Priest which two neverthelesse were not put to death for the cause of Religion as that Booke would perswade but for Treason as the Enditements against them both extant of Record in the Kings Bench of Ireland doe expresly and openly testifie and as all the multitude of people then present at their arraignement can also witnesse Which is ever sufficient to confute the most slanderous and most notorious untruth of that Booke But Popish Rome being before verie evidently proved to be the vvhore of Babylon and consequently the Persecutor of the Saints and Martyrs of Iesus it is thereby an easie matter to collect who be the Saints and Martyrs of Iesus and who not namelie that the Protestants be the Saints and Martyrs of Iesus and that the Papists be the persecutors So that if anie be so wilfull as to die in defence of the Pope or Popish Religion they appeare to be therein no Martyrs of Christ but of Antichrist And therefore also as touching this point of martyrdome let them be no longer mistaken as heretofore they have beene CHAP. II. Wherein is further shewed that the Pope of Rome is the Grand Antichrist out of 2. Thess. 2. BVT concerning this point that the Pope of Rome is that verie grand Antichrist and consequentlie that the Popish Church ruled and governed by him is the very undoubted Antichristiā Church and therefore of everie one to bee utterlie forsaken and detested Although that cleere and evident testimonie before going of S. Iohn in his Revelation discovereth the same sufficientlie yet shall you have it manifested further by the direct testimonie also of S. Paul for your better and fuller satisfaction S. Paul therefore in his second Epistle to the Thessalonians foretelling of the great Apostacie or departure from the right faith and religion which was then to come writeth thus Let no man deceive you by anie meanes for that day namelie of Christ to Iudgement shall not come except there come a departure first and that that man of sinne bee disclosed even the sonne of perdition which is an Adversarie and exalted above all that is called God or that is worshipped so that hee doth sit in the Temple of God as God shewing himselfe that hee is God Remember yee not that when I vvas yet vvith you I told you these things and now yee knovv what withholdeth that hee might be revealed in his time for the mysterie of iniquitie doth already worke Onely be vvh●ch now vvithholdeth shall let untill hee bee taken out of the vvay and then shall that vvicked man bee revealed vvhom the Lord shall consume vvith the spirit of his mouth and shall abolish with the brightnesse of his comming even him whose comming is by the vvorking of Sathan with all povver and signes and lying vvonders and in all deceaveablenesse of unrighteousnesse amongst them that perish because they received not the love of the truth that they might bee saved And therefore God shall send them s●rong delusion to beleeve lies that they all might be damned vvhich beleeved not the truth but had pleasure in unrighteousnesse In these words ye see first that S. Paul fortelleth of an Aposta●y or Departure from the right faith and religion which should come and bee in the world which apostacie or departure namelie from the faith hee al●o mentioneth in his Epistle to Timothie 1. Tim. 4.1 And this Apostacie or departure from the faith least wee should be mistaken in it hee sheweth that it should bee A mystery of Iniquity