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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	sin_n	sin_v	13,883	5	9.2456	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11015	A treatise of Gods effectual calling: written first in the Latine tongue, by the reuerend and faithfull seruant of Christ, Maister Robert Rollock, preacher of Gods word in Edenburgh. And now faithfully translated for the benefite of the vnlearned, into the English tongue, by Henry Holland, preacher in London; Tractatus de vocatione efficaci, quae inter locos theologiæ communissimos recensetur, deque locis specialioribus, qui sub vocatione comprehenduntur. English	Rollock, Robert, 1555?-1599.; Holland, Henry, 1555 or 6-1603.; Bèze, Théodore de, 1519-1605.	1603 (1603)	STC 21286; ESTC S116145	189,138	276

of this sinne Heb. 6. 4. and 10. 26. 27. the Apostle calling it an apostasy or backslyding from God It is so also described 2. Pet. 2. 20. And 1. Io 5. 16. It is called a sinne vnto death As for the other kinds of this sin before specified some of them are consequently of this sin which we call a blasphemie and appertaine vnto it for desperation and final impenitency are the punishments of this sinne Obstinacie is in the very nature of this sinne for it caries with it an obstinate maliciousnesse And as for the other kinds I cannot see how they may be called sins against the holy Ghost for as for presumption what is it els but hypocrisie To Presumption repine at the graces of God in our brethren is a sinne against our neighbour and against the second table of the law Therefore let this rest that there is but one sin against the holy Ghost so called to wit the blasphemy against the holy Ghost or an apostasy from the grace of the spirit once receiued for these are one and the same to blaspheme against the holy Ghost and to fall from grace receiued Notwithstanding I deny not but that this sin which is but one in substance may haue his increase or growth for then it is come to a height when as it fighteth against all the known truth which is according to godlinesse Next we say that this one sinne is impardonable not for that it is seldome and hardly pardoned but for that it is neuer pardoned because such a one can neuer repent him of his sinne that he hath committed For this mans heart groweth to such a hardnesse and that by Gods iust iudgment as can neuer after be mollified And that this sin is simply impardonable is manifest by y e very words of the lord in y e gospel before cited for where it is sayd in Matth. it shall not be forgiuen him neither in this world nor in the world to come and in Mark This sinne is neuer forgiuen but is culpable of eternall damnation Do not these words cut off all hope of pardon So as I cannot but wonder at the Rhemists so impudently to extenuate Rhemists impudency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the force of the words of the lord To the Heb. 6. he saith it is impossible that he which so sinneth should be renued by repentance then he addeth a waighty cause and most necessarie for sayth he This man crucifieth againe to himselfe the Sonne of God that is as much as in him lyeth Which point the better to conceiue it we must know there is a difference betweene all other sinnes and this sin against the holy Ghost as touching the remission and expiation of them For to expiat all other sinnes the sacrifice of Christ once offered is sufficient for them all and the vertue thereof extendeth it selfe to purge all sinnes for euer But when a man hath once sinned against the holy Ghost and profaned that pretious bloud the vertue thereof will neuer after be effectual for the expiation of his sin Wherefore he stands in neede of some new sacrifice to purge his sinne which thing shal neuer be granted him For if this were graunted then must Christ be crucified againe or some other sacrifice must be offered but neither can Christ be crucifyed againe neither can any other sacrifice bee offered for him as it is written Heb. 10. 26. For there remaineth no more sacrifice for sinnes Therefore this sin can neuer be expiat because a new sacrifice can neuer be giuen for it And this is the cause of the impossibility of the pardon of this sinne The aduersaries namely the Rhemists in their obseruations on this place do thus interpret this impossibilitie they say there is a double repentance or renuing or purging of sinne They say the first is easie and light in and by Baptisme where say they all the sinnes before Baptisme are purged by that light washing of baptisme The second they call penance or the purging of sinnes Popish sacrament of penanc as they say by the sacrament of Penance and in this Sacrament as they speake such sinnes are purged which are committed after baptisme and this is hard and painfull as consisting of fastings prayers satisfactions and other corporall afflictions If you graunt them this distinction then they say this impossibilitie of being renewed is in respect of that repentance renewing and purging of sinne which is in baptisme For they say it is impossible that a sinne committed after Baptisme some baptisme being iterated should be purged for we may not be rebaptized As for the latter penance and renewing they say there is a possibility in it For the greatest sinne after baptisme may be expiat by it Therefore they affirme the Apostle speakes couertly to such as sinne after baptisme sending them to the Sacrament of Penance that by vertue of that Sacrament their sinne may be expiat and that they may be renewed But by this their interpretation 2. Pet. 3. 16 they peruert the holy Scripture to their owne destruction For this is certaine that the Apostle here takes away all possibilitie of being renewed as the reason annexed manifestly proueth Finally it is euident by that place of Iohn before cited that this sinne is impardonable and that this is proper to that sin that it can by no meanes be pardoned For Iohn saith we may not pray for that sinne If we may not pray for it there is no hope of repentance or pardon for it I know what the Rhemists heere would say to wit that by this sinne vnto death we must vnderstand finall impenitencie finall impenitencie is not remitted because here wants repentance and therfore we may not pray for such a one after his death for he died in impenitency contemning the Sacrament of Penance But they affirme it to be lawfull to pray for other sinnes after death This againe is to peruert Scripture for the Apostle speaketh not of prayer to be or not to be after his death which hath so sinned but that prayer must not bee conceiued for him whilest he liueth after that it hath manifestly appeared vnto the church by infallible arguments that such a one hath sinned vnto death As for Iulian the Apostata for whom the Church prayed not while he liued yea it prayed against him in his life time after it was clearely discerned that hee had sinned vnto death that is had blasphemed against the holy Ghost I passe ouer that place of Peter before cited where the Apostle speakes of no difficultie but of a meere impossibilitie of being renewed of repentance and of remission of sinnes where it is said Their latter state is worse then the first and as it followeth but it hath happened vnto him as it is in the true prouerbe the dog hath returned to his owne vomit and the sow to her wallowing in the mire And thus farre of this second controuersie and so much shal suffice concerning sinne

end vse of the couenant of works is that men by it may be iustified and saued or otherwise condemned The couenant of works had this vse in Adam before his fall that Adam by it might be iustified and liue After the fall it hath the same vse in the vnregenerate elect and reprobate to wit to iustifie and saue them or to condemne them And for as much as it can not iustifie them because of their corruption Rom. 8. 3. it followeth that it must necessarilie condemne them And the verie vnbeleeuing and vnregenerat doe otherwhiles feele this condemnation in themselues Of this vse read Rom. 3. 19. where he sayth that by the law Euery mouth is stopped and made obnoxious to the condemnation of God And of the experience of this condemnation reade Rom. 7. 10. I saith he when the commandement came was dead that is condemned in my conscience so that I felt in my selfe present condemnation and death And albeit this first vse of the couenant of works be cōmon to al vnregenerat elect and reprobate yet this wants not some difference for in the elect the acknowledgmēt of sin and condemnation which they haue by the couenant of works is vnto them a preparatiue to imbrace the couenant of grace but in the reprobate it is the way to extream desperation Thus far of the first vse The second end of the couenant of works is this It 2. End of the couenant of works serues to driue on and to stir vp al beleeuers to march on forwardes in all faith and godlinesse This vse it hath I say in the regenerat who in the legall couenant or morall law doe desire principallie to behold as in a glasse euermore first the holinesse maiestie and iustice of God 1. The vse of the morall law to the beleeuers Ro. 7. 12. Therefore the law is holy and the commandement is holy iust good Next they see here that which they call the originall holines and iustice of man to wit 2. the same which was in the creation which is defined to consist of iustice holines and wisdome Thirdly they behold here that life eternall which was to follow that 3. first originall iustice Fourthly they see that corruption and vnrighteousnes which is now in nature after mans 4. fal but this they see by consequent as we say one contrary is discerned and knowen by another for while we consider first that infinit iustice of God next our original iustice which are properlie discerned by that glasse of Gods law and couenant of works by the light and brightnes of these I say we may take a view of the grosse darknes filthinesse and deformitie of our corrupt nature For this cause it is said Ro. 3. 20. By the law commeth the knowledg of fin Fiftly they see herein Gods wrath kindled against y t deformitie of nature so contrarie both to Gods iustice to mans original iustice For this cause it is said Rom. 1. The wrath of God is reuealed from heauen against all the vngodlines and vnrighteousnesse of men and Rom. 4. The law causeth wrath Sixtly and lastly they behold how present death followeth that wrath of God Ro. 1. 32. Which men though they knew the law of God how that they which commit such things are worthie of death yet not onelie doe the same but also fauour them that doe them Chap. 7. 9 10. When the commandement came I dyed The regenerate when they consider these things in the law and couenant of workes they are forthwith terrified with that heauie spectacle 1. of their sinne 2. of the wrath of God against sinne 3. of eternall death which followeth Gods wrath And then doe they more more relinquish and renounce 1. that legall righteousnes required in the couenant of workes 2. that originall iustice and all opinion of free-will 3. that life and safety which followeth that legal righteousnes of works And hauing renounced all confidence in these thinges with like in deuour they follow hard after Christ by conuersion and faith to this end that they may finde in him first that mercie of God in Christ contrarie to that iustice of God secondlie they seeke for that imputatiue iustice as they call it so contrarie to their owne righteousnes to that originall iustice of the law or of works Thirdly they labour for that sanctification and regeneration that so they may bring forth the fruites of the spirit Fourthly they waite for to attaine that life eternall which is giuen vs of Gods free grace in and by that imputed righteousnes of Christ If we were possest in this life of a perfect faith in Christ A perfect faith we haue not and so of perfect holines then I graunt the beleeuers should not need this terrible glasse of the law and of the couenant of works But because vnbeleefe still resteth in this our nature and the reliques of that inherent contagion still abide in vs and for that so long as wee liue here neither our faith nor holinesse can be perfected Therfore to weaken more more our vnbelcefe and inherent sinne in vs and more and more to increase faith and holinesse we haue euer need of this terrible glasse as a continuall seuere Schoolemaister which euer casting many feares before vs may driue vs to the faith of Christ and to sanctimonie of life Now then seeing it is euident that there is a double vse of the couenant of workes the answer to the question aforegoing is easie For this we auouch that as touching the former vse the couenant of works is abolished to them which are vnder grace To this the Apostle pointeth when he saith Ro. 6. 15. Yee are not vnder the law but vnder grace Gal. 4. that he might redeeme them which were vnder the law Rom. 7. Being dead to the law we are now free from the law 2. Cor. 3. 11. For if that which should be abolished was glorious But as for this second vse it is not abolished This distinction is commonlie receiued that the law legall couenant is abolished as it is a condemning tyrant and not to be abolished as it is a Schoolemaister to chasten vs and with terrours to driue vs vnto Christ For this second vse we haue an example in Paul after his regeneration Ro. 7. 14. c. For when he considers in the glasse of Gods law the spiritualitie that so I may speak the holines and goodnes of the law first next his owne carnalitie to vse that worde and rebellion and lastly death it selfe first he breaks forth into these wordes Miserable man that I am who shall deliuer me from the bodie of this death Next he flieth to the mercie of God in Christ Iesu saying I giue God thanks in Christ Iesus And 2. Cor. 5. 11. Paul sayth of himselfe he was inforced and mooued forwardes to doe duties in his calling because of the terrors of the Lord set downe and offered vnto him in and by

cause an enmitie betwixt vs and God but dooth a little staine iustice which they place in charitie and they say it A popish veniall sinne spots it a little wherefore this sinne say they is soone pardoned and expiate with a light punishment as in this life with the repetition of the Lords prayer the smiting of the breast satisfactiō or penance imposed by the priest or which men do of thēselues voluntarily vndergo After this life all venial sinnes be expiat in purgatory if they be not pardoned in this life by the meanes before expressed They say veniall sinne is twofold the first veniall sin is so called because it is so by nature and for the substance Venial sin 2. of it as an idle word or immoderate laughter The next veniall sinne they say is that which is not so by nature but for some imperfection for that sin by nature is mortall but because it is imperfect for the measure or quantity of the euill therefore it is veniall This imperfection say they is twofold for this imperfection is either by reason of the will as when there is not a full consent of the will vnto a secret motion of concupiscense In this kind of venial sinne they reckon all euil secret motions which stirre in the affection before the mind can think of them and which get not any full consent of the will as the motions of lust of anger of enuie c. Oragaine there is an imperfection in respect of the matter of the sinne to wit when the matter is so small and light that it makes the sin veniall as for example if a man steale a half-peny or some such trifle wherby the neighbour is little or nothing touched and charity is not violate And they go about to proue their opinion concerning veniall sinne by diuers kindes of arguments First by testimonies of the scripture and of the Church next by reasons of their owne in refutation of which arguments my Popish arguments for veniall sinne meaning is not to insist For veniall sinne they cite Mat. 12. 32. Whosoeuer shall speake against the holy Ghost it shall not be forgiuen him neither in this world nor in the world to come Therefore say they there is a kinde of sinne which shal be pardoned after this life and the same is venial sin which is purged with the fire of purgatory But let Mark chap. 3 29. bee the interpreter of this phrase which Mathew hath in this place Whosoeuer saith he shall blaspheme against the holy Ghost shal neuer haue forgiuenes but is culpable or guilty of eternall damnation Therefore where Mathew saith neither is this life nor in the life to come it is the same as if he said It shall neuer be forgiuen him They bring also the place which is Mat. 5. 22. Whosoeuer is angry with his brother vnaduisedly shal be culpable of iudgment and whosoeuer saith vnto his brother Raca shal be worthy to be punished by the Councel and whosoeuer shal say foole shal be worthy to be punished with hell fire There are here 3. kinds of sins say they of which he adiudgeth one kinde only worthy of hell fire wherefore the two former are to be expiat with some light punishment and therfore be veniall sinnes I answere this place teacheth vs that there is an inequality first of sinnes next of punishments and those also spirituall and infernall which Christ expresseth here by an allusion to ciuill and politique penalties which were vnequall They reason also on this wise No man say they will denie that one sin is lesser then another by nature Therefore Popish reasons for veniall sin is not the lesser sinne veniall by nature I answer it followeth not for that the least sinne by nature meriteth eternall death and eternall punishment albeit not the greatest punishment For we deuie not the inequalitie of the paines of the damned Next say they is not one sin lesse then another in quantity And therefore is it not veniall in respect of the imperfection thereof I answer it followeth not for euery sin howsoeuer imperfect meriteth eternal death or if it be venial it is not for the imperfectiō of it but for Christs sake and his satisfaction for it Thirdly they say is not that sin veniall which doth not destroy or ouerthrow iustice charity or inherent grace But there are some sinnes which doe not ouerthrow or extinguish iustice Ergo there be some venial sinnes The assumption is proued The iust man fals 7. times in the day and riseth againe Behold here one sinneth and yet ceaseth not to be iust I answer The proposition is false for that very sinne which doth not extinguish the grace of Christ and inherent holines that very sinne by it owne nature is mortall And in that it is pardonable and doth not abolish holines that is not to be imputed to the sin it self but to the free mercy of God in Iesus Christ CHAP. XXVIII The controuersie concerning the sinne against the holy Ghost THE aduersaries say there be 6. kindes of this sinne The first sinne is presumption when a The Papists say there be six kinds of the sinne against the holy Ghost man presumeth ouermuch of the grace of God and of faith in the meane while denying his faith by his works This is the man whom Iames taxeth in his Epistle Chap. 2. vers 14. and after Thesecond is desperation contrary to presumption this was Cain and Iudas sin The third is to impugne the knowne truth hereto belongs the blasphemie against the holy 3 Ghost this was the sinne of the Pharasies Matth. 12. The fourth is to enuy or to repine at the graces of God in our 4 brethren this was the sin of the Iewes which did repine and grieue at the grace of God giuen the Gentiles The fift is obstinacy when as a man shal persist in a known sin with an obstinate mind This was Pharaohs sinne and 6 the obstinate Iewes The sixt is finall impenitency when as any shall die in contempt of the sacrament of penance and of any satisfaction imposed vpon him by Ecclesiasticall order Of this they vnderstand that place 1. Ioh. 5. 16. There is a sin vnto death I do not say that ye should pray for him They say a man sins against the holy Ghost al these waies and that all these sins be inexpiable and that these sins are called irremissible because they bee seldome and hardly forgiuen as men seldome and hardly repent them of these sins But the last which is finall impenitency they thinke that onely is properly sayde to be impardonable because it is neither forgiuen in this life nor after this life And this is their iudgment of the sin against the holy Ghost But we auouch that the scripture doth teach vs there is but one sinne only against the holy Ghost Matth 12. 32. Mark 3. 29. Luke 12. 10. called the blasphemy against the holy Ghost Ye haue a description