Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	sin_n	transgression_n	6,929	5	10.8054	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11516	The historie of the Councel of Trent Conteining eight bookes. In which (besides the ordinarie actes of the Councell) are declared many notable occurrences, which happened in Christendome, during the space of fourtie yeeres and more. And, particularly, the practises of the Court of Rome, to hinder the reformation of their errors, and to maintaine their greatnesse. Written in Italian by Pietro Soaue Polano, and faithfully translated into English by Nathanael Brent.; Historia del Concilio tridentino. English	Sarpi, Paolo, 1552-1623.; Brent, Nathaniel, Sir, 1573?-1652.	1629 (1629)	STC 21762; ESTC S116697	1,096,909	905

should be fitted to the exigence of the text read and the capacitie of the auditors After many Discourses in many Congregations they came to establish the Decrees for the Sermons and to ouercome the difficulties they caused the Prelates who were their assured friends to negotiate with the Italian Bishops wishing them to consider how much they were bound for the honour of their nation to vphold the dignitie of the Papacie whose authoritie was treated of by medling with the priuiledges and what they might hope for from the Pope and Legates applying themselues to that which is iust and not depriuing the Friars of that they haue enioyed so long That it was dangerous to despise so many learned men now when heresies doe trouble the Church That the authoritie of Bishops should be enlarged by granting them power to allow or disallow the Preachers when they preach out of the Churches of their Order and when they preach in them by making them acknowledge the Prelate first asking his benediction That the Bishops might punish the Preachers for heresie forbid them to preach to auoyd scandall That they should bee contented with this and that other things should bee added as occasion serued By this meanes they gained so many that they were secure to establish the Decree with those conditions But there remained another difficulty because the Friars and Generals were not satisfied and to distaste them was not secure and expresly forbid by the Pope They endeauored to shew them that the grant made to the Bishops was iust and necessary whereof themselues were cause by extending their priuiledges too much and by passing the bounds of honesty In fine by admonishing the Bishops to proceed so that the Friars might not haue cause to complaine the Generals also were pacified When they made knowne their resolution to condemne in the same Session the Lutheran opinions of originall sinne they alleadged that to keepe the order of putting both the matters together it was necessary to handle some poynt of faith and that they could not begin from any other poynt And they proposed the Articles extracted out of the Protestants doctrine in that matter to bee examined and discussed by the Diuines in the Congregations whether they ought to bee condemned for hereticall The Cardinall Pacceco said that the Councell was to handle Articles of faith onely to reduce Germanie the which hee that would doe out of season should not onely faile of his ende but make matters worse When there is opportunitie to doe it it cannot bee knowen to those in Trent but onely to him that sitteth at the sterne of that Countrey who seeing all particulars knoweth when to applie the medicine Therefore hee aduised that they should craue by letters the opinion of the principall Prelates of the Nation before they went any further or that the Popes Nuncio should speake thereof with the Emperour To which opinion the Emperours Prelates induced by the Ambassadour did adhere But the Legates commending their iudgement and promising to write to the Nuncio added that notwithstanding this the Articles might bee disputed by the Diuines to gaine time whereunto the Cardinall also and the others adhered hoping that many difficulties might come acrosse to cause a delay and the Ambassadour Toledo was contented so that the Summer might bee past before the definition were made The Articles proposed were 1. That Adam by transgressing the precept hath lost iustice and incurred the The points of originall sinne to bee discussed wrath of God and mortalitie and though hee bee impaired both in soule and bodie yet no sinne is transferred from him to posteritie but onely corporall punishments 2. That Adams sinne is called originall because it is deriued from him to posteritie not by transmission but by imitation 3. That originall sinne is ignorance or contempt of God or want of feare without confidence in his Maiestie without diuine loue and with concupiscence and bad desires and generally a corruption of the whole man in his will soule and body 4. That in children there is an inclination to euill proceeding from the corrupted nature so that after the vse of reason it bringeth forth a loathing of diuine things and an immersion in matters of the world and that this is originall sinne 5. That children at the least borne of faithfull parents though they are baptized into the remission of sinnes yet they haue no sinne by descending from Adam 6. That originall sinne is not cancelled in Baptisme but not imputed or so razed that it beginneth to diminsh in this life and is wholly rooted out in that to come 7. That the sinne remayning in the baptized hindereth his entrance into heauen 8. That concupiscence which cherisheth sinne and remayneth after baptisme is truely sin 9. That the principall punishment due to originall sinne is hell fire besides corporall death and other imperfections vnto which man is subiect in this life The Diuines in the Congregation agreed that to discusse those Articles it was necessary not to proceed in that order but to examine all the matter methodically and see what was sinne in Adam and what deriued from him to posterity is sin in all men called originall how it is transmitted and how remitted In the first point also they agreed that Adam being depriued of righteousnesse The discussion of originall sinne his affections rebelled against reason which the Scripture vseth to expresse saying the flesh rebelleth against the spirit and by one onely name calleth his defect Concupiscence That hee incurred the wrath of God and corporall mortalitie threatned by God together with the spirituall death of the soule and yet that none of these defects can be called sinne but punishments that follow For sinne is formally the transgression of a diuine precept And here many enlarged themselues to finde out the kinde of this fault Some said it was pride some gluttony some infidelity and some more soundly that it might bee drawne to all these and more But hee that will take S. Pauls words for his ground can put it in no other kinde but of pure disobedience But seeking to know what thing deriued from Adam is sin in vs the opinions were more diuers For S. Austine who first sought into the essence thereof following S. Paul said it is concupiscence And S. Anselmus many hundred yeeres after holding that sin is cancelled in the baptized concupiscence still remayning maintayned that it is the priuation of originall righteousnesse which in Baptisme is renewed by a thing equiualent which is grace But S. Thomas and S. Bonauenture desiring to reconcile these two opinions considered that in our corrupted nature there are two rebellions one of the soule against God the other of the sences against the soule and that this is concupiscence and that vnrighteousnesse and therefore both together are the sin And S. Bonauenture gaue the first place to concupiscence saying that this is positiue and the other negatiue And S. Thomas contrarily made

of sinne by meanes of the seed and generation saying That as if Adam had not sinned righteousnesse would haue beene transfused not by vertue of the generation but onely by the will of God so it is fit to finde another meanes to transfuse sinne And hee explaned his opinion in this forme that as God made a Couenant with Abraham and all his posteritie when he made him father of the faithfull so when he gaue originall righteousnesse to Adam and all mankinde hee made him seale an obligation in the name of all to keepe it for himselfe and them obseruing the commandements which because he transgressed he lost it as well for others as himselfe incurred the punishments also for them the which as they are deriued into euery one so the very transgression of Adam belonged to euery one to him as the cause to others by vertue of the Couenant so that the action of Adam is actuall sinne in him and imputed to others is originall because when hee sinned all mankind did sinne with him Catarinus grounded himselfe principally for that a true and proper sinne must needs bee a voluntary act and no other thing can bee voluntary but the transgression of Adam imputed vnto all And Paul saying that all haue sinned in Adam it must bee vnderstood that they haue all committed the same sinne with him He alleadged for example that St. Paul to the Hebrewes affirmeth that Leui paid tithe to Melchizedek when hee paid it in his great Grandfather Abraham by which reason it must bee said that the posteritie violated the commandement of GOD when Adam did it and that they were sinners in him as in him they receiued righteousnes And so there is no need to run to lust which infecteth the flesh whence the soule receiueth infection For it cannot bee vnderstood how a spirit can receiue a corporall passion and if sinne were a spirituall blemish in the soule it could not first be in the flesh and if it be corporall in the flesh it can work none effect in the spirit That the soule by ioyning it selfe with an infected body doth receiue spirituall infection is an vnconceiueable transcendencie He prooued the couenant of God with Adam by a place of the Prophet Osea by another of Ecclesiasticus and by many places of Saint Austin That the sinne of euery one is the act onely of the transgression of Adam hee proued by Saint Paul when hee saith That by the disobedience of one man many are made sinners and because the Church hath euer vnderstood that sinne is nothing else but a voluntary action against the law of which kind there was none but that of Adam and because Saint Paul saith That death entred by originall sinne which entred onely by actuall transgression And hee brought for the principall proofe that though Eue did eate the apple before Adam yet she knew not she was naked nor that shee had incurred the punishment but onely after Adam had sinned Therefore Adams sinne as it was not his alone but of Eue too so was it also of all his posteritie But Fryar Dominicus Soto to defend the opinion of Saint Thomas and of the other Diuines from the obiections of Catarinus brought a new exposition Dominicus Soro crosseth the opinion of Catarinus and said that Adam sinned actually in eating of the forbidden fruit but after he remained a sinner by an habituall qualitie caused by the action as by euery bad action such a disposition is bred in the minde of the actor by which though the act be past he remaineth and is called a sinner that Adams action was transitory nor had existence but while hee wrought that the habituall qualitie remaining in him passed into the posteritie and is transfused as proper vnto euery one that Adams action is not originall sin but that consequent habit which the Theologues call priuation of righteousnesse which may be wel expounded cōsidering that man is called a sinner not only when hee transgresseth actually but after also vntill the sinne bee cancelled not in regard of the punishments or other consequences of sinne but in regard of the preceding transgression it selfe as that which maketh a man crooked vntill hee bee straightned againe who is said to be so not by an actuall action but by that effect which remaineth after the action is past Hee compared originall sinne to crookednesse as it is indeede a spirituall obliquitie for the whole nature of man being in Adam when hee made himselfe crooked by transgressing the Precept the whole nature of man and by consequent euery particular person remained crooked not by the curuitie of Adam but by his owne by which hee is truely crooked and a sinner vntill hee bee straightened by the grace of God These two opinions were sharpely disputed and euery one pretended that his owne should be receiued by the Synode But in the consideration how originall sinne was remitted they agreed How original sin is renutted all that it is cancelled by baptisme and the soule restored pure into the state of innocencie though the punishments which follow sinne bee not remooued that they may bee an exercise for the iust And this all of them expounded by saying that the perfection of Adam consisted in an infused qualitie which adorned the soule made it perfect and acceptable to God and exempted the bodie from mortalitie And God for the merit of CHRIST giueth vnto those that are regenerated by baptisme another quality called iustifying grace which wiping out euery blemish in the soule maketh it pure as was that of Adam yea in some it worketh greater effects then originall righteousnesse but onely that it worketh no effect in the bodie whereby mortalitie and other naturall defects are not remooued Many places of Saint Paul and the other Apostles were alleadged where they say that baptisme washeth cleanseth illuminateth and purifieth the soule so that no condemnation spot or wrinkle remaineth It was exactly discoursed how if the baptised haue no sinne sinne can passe into their children Whereunto Augustinus answered with examples onely as of a circumcised father the sonne is borne vncircumcised and of a blinde man one that can see and of a pure graine one clad in straw Catarinus answered that the Couenant was made with Adam onely and that euery one hath sinne by imputation of that of Adam so that the intermediate Parents haue nothing to doe therein and if the forbidden fruit had beene eaten not by Adam but by one of his sonnes his posterity had not sinned and if Adam had sinned after hee had begotsonnes his sinne had beene imputed to them though borne before Soto disputed against it that if Adam had sinned after his sonnes were borne those would not haue beene obnoxious vnto it but their posterity should The common voyce was that the sixt Article was hereticall for saying there remaineth in the baptized something worthy of death and the seuenth for leauing remainders of sinne in the baptized and the eight

is iust and honest to please the Pope but he knew wel that in a Nationall Councel he should neither be able to reconcile the parties nor find whom to make iudge The Ambassadour of Mentz and Triers diuided themselues from the other foure and being vnited with all the Catholikes approoued the Tridentine Councell and besought Caesar to protect it and to perswade the Protestants to goe thither and submit themselues vnto it They answered that the Councell in Trent was not free as was demanded and promised in the Imperiall Diets they desired againe that the Emperour would obserue the peace and ordaine that Religion might be established in a lawfull Councell of Germanie or an Imperiall Diet Job a Colloquie of learned men 〈◊〉 both 〈◊〉 In this Interim the Emperour had made secret prouision for warre which not being able longer to concedles 〈…〉 knowen to the Protestants in the Diet and because peace was concluded with the French King and The prouisions for warre against the 〈◊〉 Protest 〈…〉 〈◊〉 no longer be concealed truce with the T 〈…〉 euery one did easily perceiue the cause especially for that a fame was spread 〈…〉 the Pope also and Ferdinand did arme whereby all was in confusion And the Emperour seeing hee was discouered the ninth of Innosent the Cardinall of Trent Post to Rome to demand of the Pope the succours 〈◊〉 promised and sent Captaines with money into Italie and Flanders to leuie Souldiers and sollicited the Princes and Protestant German Captaines not combined with those of the league of Smalcalda to follow his colours affirming and promising bee would not make warre for Religion but suppresse the rebellion of some who vnder that pretence would not acknowledge the Lawes nor the Maiestie of the Prince By this promise he quieted many of the Cities who before had receiued the renouation in the Rites of the Church promising all beneuolence to the obedient and securitie for their Religion But in the Councell there being no more difference amongst the Fathers concerning the things discussed and the decrees of faith and reformation being framed the Emperours Ambassadour being not able any longer to resist the Legats resolution the seuenteenth of Iune being come the day appoynted for the Session Alexander Pichalhomini Bishop of Pianza sang Masse Marcus Laureus a Dominican Friar preached and when the vsual ceremonies were ended the decree of faith with fiue Anathematismes was read 1. Against him that confesseth not that Adam by transgressing hath The Decree of faith with 5. a 〈…〉 t 〈…〉 in the Session lost sanctitie and iustice incurred the wrath of God death and thraldome to the Deuill and is infected in soule and body 2. Against him that auerreth that Adam by sinning hath hurt himselfe onely or hath deriued into his posteritie the death onely of the body and not sinne the death of the soule 3. Against him that affirmeth that sinne which is one in the beginning and proper to euery one transmitted by generation not imitation can bee abolished by any other remedie then the death of CHRIST or denieth that the merit of CHRIST is applied as well to children as to those that bee of ripe yeeres by the Sacrament of Baptisme ministred in the forme and rite of the Church 4. Against him that de 〈…〉 eth that children which are newly borne ought to be baptized though the sonnes of Christians or saith they are baptized for remission of sinnes but not because they haue contracted any originall sinne from Adam 5. Against him that denyeth that by the grace of Baptisme the guilt of originall sinne is remitted or saith that all is not remooued which hath the true and proper nature of sinne but that it is razed and not imputed concupiscence still remaining in the baptized for an exercise which cannot hurt but him that consenteth to it the which beeing called sinne by the Apostle the Synod declareth that it is no true and proper sinne but is so termed because it ariseth from sinne and inclineth to it That the Synod meaneth not to comprehend in the decree the blessed Virgin but that the constitutions of Sistus 4. ought to be obserued which it doth renew The Decree of the reformation containeth two parts one in matter of the Lectures the other of the Sermons For the Lectures it was ordered that in the Churches where there is a stipend allotted for reading Diuinitie the Bishop should prouide that the holy Scripture should bee read by the Stipendary it he be fit and not being fit the Bishop should depute a substitute The Decree of reformation to performe the charge but for hereafter that the benefice should not bee conferred but vpon a sufficient person That in the Cathedrall Churches of populous Cities and collegiate Churches of great Castles where no such stipend is assigned the first Prebend that falleth void should bee applyed to that vse or some simple benefice or a contribution of all beneficed men to institute the Lecture That in poore Churches there should bee at the least a Master to teach Grammer who shall enioy the fruits of some simple benefice or haue a stipend from the Capitular or Episcopall table or the Bishop shall finde some other way to effect it That in the Cloysters of Monkes there should be a Diuinitie Lecture if it may bee wherein if the Abbats shall bee negligent they shall bee constrained to doe it by the Bishop as the Popes Delegate That in the Conuents of the Regulars there should bee deputed Masters of sufficiencie to performe this charge That in publique studies where a Diuinitie Lecture is not instituted it shall bee instituted by the charitie and pietie of Princes and Republiques and where it hath beene instituted and neglected it shall bee restored That none shall bee made a Lecturer either publike or priuate before hee bee approoued by the Bishop as fit for his life manners and knowledge except those that reade in the Cloysters of Monkes That the priuiledges granted by law to Publique Readers in Diuinitie and schollers for the enioying of the fruits of their benefices in their absence shall be preserued Concerning Sermons the Decree containeth that the Bishops and Prelates bee bound if they bee not hindered to preach the Gospel in person and if they bee to substitute men of sufficiencie That the inferiour Curates ought to teach things necessary to saluation either by themselues or others at the least on Sundayes and solemne Feasts whereunto they shall bee constrained by the Bishops any exemption notwithstanding And the Curates of the Parishes subiect to Monasteries which are in no diocesse shall be constrained to the same by the Metropolitanes as Delegates of the Pope in case the Regular Prelate shall be negligent That the Regulars shall not preach except they be approoued for their life maners and knowledge by their superiours and in the Churches of their Order they shall demand the benediction of the Bishop before the Sermon begin but in other Churches they