Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	mortal_a	sin_n	venial_a	1,538	5	14.1060	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12940	A counterblast to M. Hornes vayne blaste against M. Fekenham Wherein is set forthe: a ful reply to M. Hornes Answer, and to euery part therof made, against the declaration of my L. Abbat of Westminster, M. Fekenham, touching, the Othe of the Supremacy. By perusing vvhereof shall appeare, besides the holy Scriptures, as it vvere a chronicle of the continual practise of Christes Churche in al ages and countries, fro[m] the time of Constantin the Great, vntil our daies: prouing the popes and bishops supremacy in ecclesiastical causes: and disprouing the princes supremacy in the same causes. By Thomas Stapleton student in diuinitie.	Stapleton, Thomas, 1535-1598.; Horne, Robert, 1519?-1580. Answeare made by Rob. Bishoppe of Wynchester, to a booke entituled, The declaration of suche scruples, and staies of conscience, touchinge the Othe of the Supremacy, as M. John Fekenham, by wrytinge did deliver unto the L. Bishop of Winchester.; Harpsfield, Nicholas, 1519-1575.	1567 (1567)	STC 23231; ESTC S117788	838,389	1,136

to mā By which feate ād sleight by turning Cōcupiscēce into sin they proued both their Imputatiue righteousnes as that mā was neuer iuste good and holy but only was accepted for such though he remained stil a sinner ād had sin alwaies in him and also that the same sinne was in him a deadly and mortall sinne Which is the thinge that M. Horne here affirmeth auouching that euery sinne of yt selfe is mortal Which to make an ende hereof shortly is as much to say as euery sicknesse infirmitie or disease is of it self death For as the body liueth by the soule so the soule liueth by God As the body dieth when the soule is separated from it so the soule dieth when God is gone from it Which matter S. Augustin most excellently handleth in his notable worke de Ciuitate Dei As therefore not euery disordered affection of the body killeth it out of hande but the body is longe and much vexed with deseases and infirmites before it dye yea and as longe as the desease reacheth not to the harte or roote of vital humour where hence the life springeth as longe as that principle of life is whole and sounde the body liueth and dieth not so not euery cōuersion of the soule to the creatures bredeth a separation of the soule frō the Creatour but the soule fighteth againste the fleshe and though in that fight it take a blowe yea and a wounde to now and thē yet the sowle recouereth it selfe and yeldeth not wholy to the fleshe or to any other creature but cleaueth stil to God his Creatour loueth him stil kepeth his lawe and so falleth not deadly neyther synneth mortally vntyll it geue ouer to vice and forsaketh God Which euil men doe without any fight or combat at al. But good men either not at al or very seldom and after great fight and thē are they no more good men or the childrē of God but are nowe become the children of wrathe so to perish euerlastingly except they repente This is a greate and a clere distinction betwene mortal sinne and venial synne Now where you adde that though euery synne be of yt selfe mortal yet it is also venial to be purged by the merites of Christ only yf you take venial for pardonable or remissible we graūte euery synne be it neuer so mortall is in such a sense venial the synne against the holy Ghoste which is finall impenitēce alonely excepted But yf you take venial as it is an opposite to mortal as M. Fekenhā toke it whē he auouched that by a godly ceremony venial synnes may be remitted and as you must take it yf you wil cōtrary M. Fekenhams assertion then are you in an other foule errour For as the venial synne is not mortal as I haue proued so neither is any mortal synne venial as longe as it is mortall This confounding of degrees in synne to make all mortall is a Stoical and Barbarous paradoxe opening the gate to al dissolutenesse and licentiousnesse not only cōtrary to truth and lerning but cōtrary to good life and good maners And it semeth to agree iumpe with Luthers paradoxe wherein he taught and defended That a good worke be it neuer so wel done is according to the mercy of God a venial sinne and according to the Iudgemēt of God a mortal sinne Which straunge paradoxe of that fonde fryer beinge lernedly and pithely confuted of our learned and holie countreman the blessed Bishoppe of Rochester Doctour Fysher I remitte the lerned Readers to that place where also they shall fynde this distinction of mortall and veniall sinne clerely prosecuted againste the wicked doctrine of Luther there and against the peuishe assertion of M. Horne here Where you adde by the merites of Christe onely yf you meane as by the principal effect and by the vertue wherof only all other workes of men are auaylable and meritorious I graūt you say wel But yf you say mortal synne is purged by the merites of Christ only excluding by the worde only al repentance contrition of harte confession of the mouthe and satisfaction of our owne partes to our ability I note it for an other foule errour and wicked heresye of Luther your grandsir whereby to extolle the merites of Christ you doe ful peuishly exclude al worke of mā which yet the Scriptures expressely require to concurre with the merits of Christ not as of thē selues simply auailable but as by the merit of Christes passiō auaylable ād as the workes of the holy Ghost geuē vnto vs by Charity poured into our harts good ād meritorious Remēbre M. Horn what Christ said to the Pharisees Oportebat ista facere illa nō intermittere You ought to doe these thīgs ād not to omit the other things Put altogether M. Horne Christes merites purchase heauē to mankind It is most true And yet it purchaseth not heauē to the Infidell to the Iewe to the heretike or to the wicked Christiā But ōly to such as haue faith that worketh by charity which charity cōprehēdeth al maner of good works You affirme beside against M. Fekenham that no veniall sinne can be remitted by any ceremony For a short answer to this point bicause largely this matter is treated by M. Allen in his last booke of the power of priesthod c. heare what S. Augustin sayth in his Enchiridio within few chapters after the wordes lastly recited where he made a distinction betwene crimen and peccatum Thus he saith De quotidianis autem breuibus leuibúsque peccatis sine quibus haec vita non ducitur quotidiana oratio fidelium satisfacit As cōcerning the daily short and light sinnes without the which no man liueth the daily prayer of the faithefull doth satisfye By the daily prayer he meaneth the Pater noster as in the same chapter he expoundeth him self Againe in the next chapter he teacheth that by all kindes of almes dedes vnder almes dedes comprehending al good workes such venial sins are forgeuē Thꝰ he saith after a lōg enumeratiō of good works Multa itaque genera sunt eleemosynarū quae cū facimꝰ adiuuamur vt dimittātur nobis nostra peccata There are therfore many kinds of almes dedes which whē we doe we are holpē to haue our sins forgeuē vnto vs. Nowe why are the saying of our daily prayer ād the doīg of almes dedes thought of this lerned Father to redeme these smaller sinnes but bicause as such sins are not cōmitted with a total auersiō frō God the creatour for so were they mortal not venial but by a fraile cōuersiō to the creature so again euery good motiō to God ward again expressed by some such vertuous act redemeth in the sight of God the former declinīg frō God This Reuerēt motiō to Godward as it is expressed by S. Augustin here for exāples fake in sayīg the Pater noster ānd in doing of almes dedes so by the Iudgmēt of the Church which no true

Christē man ought to mystrust the same is also expressed in kneeling in knockīg the brest in kissing of holy reliks or in any holy ceremony don for the honour of God ād of his Saīts which redoūdeth to hī for whose sake they are honored By this M. Horn you may shortly vnderstād in what sense the Catholiks affirme that by a holy ceremony venial sins may be takē away And thus the Crosse that came frō the Iesuites to M. Feken came in a good howre As by the occasiō wherof you haue discouered vnto you some of your lurking heresies ād the Catholike faith is somwhat opened more perhaps thē you wold it wer to al such as haue grace to harkē thervnto Your farder assertiō that al mortal syns are also venial saue ōly the syn agaīst the holy Ghost is the new scoured heresy of Wiclef as is before touched But see you not that when ye saye there is no mortall sinne but the sinne against the holy Ghoste howe contrary you are to your selfe saying that al sinnes are mortal and yet againe affirming there is no mortal sinne at all but one Whereby ye go very nere to the Pelagians heresie taking away originall sinne For if there be no mortall sinne but the sinne against the holy Ghoste that is lacke of repentance as Wicleff declareth then did not Adam cōmitte any mortal sinne for he died penitently And then if he cōmitted no deadly sinne in the transgression of Gods cōmaundement he could not transfunde originall sinne that should kill his posteritie which was a braunche of the Pelagian heresie Neither wil it helpe you to say that there is no synne sauing lacke of repentaunce but is purged by the merits of Christ. For the question is not when we speake of veniall and mortall synne howe it may be taken away or forgeuen but what payne and penalty eche of his owne nature deserueth Venial synne deserueth no other payne then tēporal paine Mortal sinne deserueth euerlasting paine But here is no place exactly to discusse these matters And I haue saied this onely to shew what a sort of errours and heresies ye wrap vp with the closing of your boke and that if it were but for theis only M. Fekenham might haue called you and that iustly in plaine termes without any almost an heretike As for M. Iewel if M. Fekenham said as ye say he sayd that he should neuer be able to answere M. Doctour Hardings boke he said nothing but truth which doth well appere to any indifferent Reader by the labours of those that haue confuted already the stronger the greater and the more important partes of his Reply and haue alredy discried about one thowsand of manifest errours and lies in him To what number then thinke you will they muster if a whole confutation of all the remnant should come forthe Here would nowe somewhat be saied to your answere concerning the rumour of M. Fekenhams subscription and recantation and I suppose if I knewe the whole circūstance of the matter I might easely confute al your answere therin And yet as straunge as ye make your self to that rumour or any knowledge therof a man may wel gather and go no further then your owne booke that your selfe ministred great occasion of suche rumours as telling him so often in your answere of the feare of reuolte that his frendes had in him with the whiche also you ende your answere In telling of him that he semed to be resolued and in a maner fully satisfied at your hands And that ye made relation thereof to certaine honourable persons and finally that your selfe do plainely here confesse that ye sayed that M. Fekenham had chaunged his Religion nine tymes yea nintene tymes But these matters I will leaue as also your vnkinde and vngentle dealing with him and your complaintes againste him contrary to your promisse and will nowe onely put your Reader in remembramce of the Iesuites whome ye call monkishe Iebusites and pray him withall well to consider the order and trade of theire lyues and doctrine yea the gloriouse issewe that hath and daylie doth followe thereof comparing them with the doinges and doctrine of you and your fellowes And then I doubte not but he will thinke that this is nothing but vile and wicked rayling in you to call them Iebusites and that in comparison to you and your ghospelling bretherne they may be counted lyuing angells Yf the profession of a religiouse and a monastical life deserue in them this contumely and reproche at your handes then may ye call S. Basil S. Hierome S. Augustine S. Chrysostome S. Gregory our Apostle with Ruffinus Epiphanius Paulinus Cassianus and a nūber of other auncient and godly Fathers Iebusites to And see ye not M. Horne howe this your blasphemie doth not redounde to those Fathers onely but euen to our Sauiour Christe Iesus him selfe whose name they beare and whose steppes they most diligently and most ernestly do followe aswel by a vertuouse austere lyfe as by paineful preaching Which their trauaile our Sauiour Iesus hath so prospered and blessed that your newe Apostle Luther hath not brought so many Christian soules by his poysoned heresie to destruction and damnation in Europa as they haue brought Panyms Mores ād Turks many a thousand mile from Europa from Paganisme to the catholike faith from the which we haue departed and runne awaye hedlong Neither can I either to much thinke vpon or to much prayse the wonderfull prouidence of God in this behalfe For euen as a thousand yeares sithence the Christian Empire and faith beganne to decay in Asia and Afrike by cursed Mahomete caused the decayed faith againe to springe and take roote in the west parte of the worlde as namely among vs in England and afterward among the Germans the Bulgarians the Polonians the Hungarians the Danes the Prussians the Lituanians and among a number of other nations as I haue in the Fortresse annexed to the history of Bede ●eclared so nowe in the latter daies the Empire of Constantinople becomming Turkishe and in our daies a great part of our owne Europa being the more pity caried away with errours and heresies God hath of his wonderful mercy and goodnes in mans remembrance opened and reueled to vs as it were a newe world of the which ne●ther by writing nor otherwise we euer heard any thing before And which is a cause of deper and more ample thankes he hath by his prouidence so ordeyned that the sayd coūtries beside in Asia and Aph●ica are become of plaine and open Idolatours of Mores and Sarazens very good Christians ād that cheifly by the great helpe and trauaile of these blessed and vertuouse Iesuites whom you so lewdly cal Iebusites By whom also God hath shewed such wonders and miracles as the hearing or reading of them were to any good Christian heart of al things most comfortable And suerly if a man would deaply and throughly weigh and consider