Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	canon_n	council_n	nice_a	2,852	5	10.4936	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26883	Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,; Catholick theologie	Baxter, Richard, 1615-1691.	1675 (1675)	Wing B1209; ESTC R14583	1,054,813	754

many had such distinctions of Believers But the weak and the strong or confirmed all distinguish 281. But the other side had need as much to be perswaded to pacifick moderation in their censures And first They say that it is an intollerable opinion which is confessedly contrary to all the ancientest Churches of Christ And by Vincent Lerinens rule quod ab omnibus ubique s●mper such singularity or novelty must be heresie or certain error at the least I answer 1. They that assert this certain perseverance of all the justified do believe that the Churches planted by the Apostles were of their mind which they gather from the Scripture 2. The foresaid Rule holdeth indeed in things so universally received as Essentials of Religion and Necessary Articles of Faith and Practice without which men cannot be saved But Universality of Consent in a doubtful or unnecessary opinion or practice may possibly be erroneous and may oft lawfully be deserted It was once and beyond the investigation of its original the practice of the Universal Church that there should be no Adoration by Genuflexion on any Lords Day or on any Week day between Easter and Whitsunday And this commanded in the Great Council of Nice and the Canons of Trull And yet the Papists themselves have now forsaken it To distinguish as is usual between such Canons of Practice and points of meer doctrine and to make consent of Antiquity more obligatory in the latter is but vanity For where a point of Practice is founded in an oportet or supposition of Divine or Apostolical authority it must needs be at least as obligatory as a meer Doctrinal so founded For all Precepts include Doctrines and all Obedience includeth Faith Though all Doctrine be not Preceptive nor all Belief for immediate practice For every Divine Precept includeth this assertion This God commandeth And that God commandeth it is de fide and then it must be obeyed for Gods Authority as it is first believed for his Veracity All therefore that can be said is that this practice was not taken to be by a Divine universal Law unchangeable but by universal Custom of the Church And so may there be a consent in unnecessary and questionable Doctrinals as there hath been for the peripatetick Philosophy almost The opinions of the Souls corporeity of the Millennium of the lust of Daemons that there were no Antipodes to say nothing of some that Augustin● opposed were little less than universally owned of some ages And I doubt many Texts of Scripture for want of perfect Translations and skill in the original Tongues were universally misinterpreted 282. And the common objection which maketh the greatest noise is a meer injurious pievish cavil or slander viz. when they say You lead men to all wickedness by teaching that let them commit never such heinous Sin they are sure that they cannot fall from Grace nor lose their Justification For it 's commonly acknowledged that if any man should fall into a state of Sin inconsistent with the love of God he would lose his justification and right to Heaven and that without any change in God And they constantly hold that Gods decree de fine mediis is one and that he decreeth of his Elect that They shall persevere in love and holiness and be saved and not that they shall be saved whether they persevere in holiness or not And that they are no surer to be saved than they are to persevere in holiness SECT XIX Of Mortal Sin or what Sin will not stand with Saving Grace 283. But as to the question How great the Sin must be which is inconsistent with true love to God or holiness that belongeth to the Controversie about Mortal and Venial Sin where the difficulty is as great to one side as another so great that not only Pious Gerson but many another have confessed it too hard for them well to solve 284. In general It is certain that all Sin is so far Mortal as to deserve Vid. Le Blank de Pece Mort. Ven. 2 Disp Death according to the Law of Nature and Innocency and so far as to make us need a pardon Though not so far as to be inconsistent with spiritual life and justification and right to Glory and to make damnation due to us according to the Law of Grace And Pr●testants confess Vid. Rob. Baronim de Peccat Mort. Ven. The best I know on the Subject the distinction of Mortal and Venial Sin under the name of Wickedness or Reigning Sin and Sin of Infirmity in this sence that Mortal Sin is that which is inconsistent with true Faith Repentance Love Justification and right to life and is never pardoned till the person be changed by true conversion But Venial Sin or Infirmity is that which consisteth Vid. Episcopii Resp ad Qu●st 64. q. 18. pag. 19. with all these aforesaid and is presently pardoned by the Covenant of Grace upon the actual or habitual Repentance or hatred of it in the Sinners 285. It is certain that the interruption of the Act of Divine Love will not prove a Sin to be Mortal For though I detest such conclusions as the Jansenist gathereth from the Jesuites Morals that loving God once or Davenant de Justit Actuali cap. 35. Saith that Sin may be called Mortal in three degrees 1. Because it is never pardoned as the Blasphemy of the Holy Ghost 2. Those which bring novum reatum mortis sed remissibilem upon repentance And such he maketh all such gross Sin acted as is mentioned 1 Cor. 6. and Gal. 5. which be they that the Papists call Mortal Sin 3. The daily infirmities of the faithful which in rigour of Justice deserve death but are pardoned by Grace twice in a man's life or once a month may save him yet it is certain that the love of God is not always notably acted by any It is interrupted in our sleep and in common studies and businesses which take up the whole man And therefore if a Sin as sinful study interrupt it that will not prove it a Mortal sin 286. And it is certain that a sin is not therefore Mortal because it diminisheth the Habit of Love For that may be in those that still are the justified Children of God 287. There are two Degrees of Mortality in Sin as our Divines at Dort do more than intimate and those of Breme there The one is when sin putteth a man into the same state as to the Love of God which he or any other was in in the next degree before true Justification or Sanctification or Conversion which is when the Habit of Divine Love and all other saving Grace is so far lost as that Habitually the Creature is more loved than the Creator If any do fall thus far which is the controversie then it 's granted that their Justification Adoption and right to Heaven is lost But while God is habitually dearest to the Soul and Sin is