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
A15511	Mercy & truth. Or Charity maintayned by Catholiques By way of reply vpon an answere lately framed by D. Potter to a treatise which had formerly proued, that charity was mistaken by Protestants: with the want whereof Catholiques are vniustly charged for affirming, that Protestancy vnrepented destroyes saluation. Deuided into tvvo parts.	Knott, Edward, 1582-1656.	1634 (1634)	STC 25778; ESTC S120087	257,527	520

that (e) De Enchar lib. 3. çap. 23. Scotus teacheth Transubstantiation to haue been neyther named nor made an Article of fayth before the Councell of Lateran doth not proue it to be a Nouelty but only that Scotus did thinke it was not so expressely declared before that Councell which sayth Bellarmine he affirmed because he had not read the Councell of Rome vnder Gregory the Seauenth nor had obserued the consent of Fathers It is a fond thing to say that euery Truth is a Nouelty which the Church as occasion serueth doth declare more expressely then before And if all Truthes must be declared alike at all tymes vnder payne of being accounted Nouelties what will become of Luthers Reformation wherby he pretended to teach the world so many things which he falsly impiously blasphemed to haue been for solōg time buried in obliuion and ouer-whelmed with corruption 15. You cite Peter Lombard and S. Thomas as if they affirmed Sacrifice in the (f) Pag. 74. Eucharist to be no other but the image or Commemoration of our Sauiours Sacrifice vpon the Crosse But your conscience cannot but tell you that these Authors neuer doubted whether the Masse be a true Sacrifice or no and therefore the Question which they propounded is Whether Christ in the Masse be immolated or (g) S. Thom. 3. p. q. 83 a. 1. in corp killed and according to this sense they answere that he is immolated in figure because the vnbloudy Oblation of the Eucharist is a representation of our Sauiours bloudy Oblation or Immolation on the Crosse And that this is so you might haue seen in S. Thomas in that very place which you (h) Ad 3. cite where he teacheth that in this manner of being killed or immolated in figure Christ might haue been sayd to haue been immolated in the figures of the Old Testament which did prefigure his death and yet you will not acknowledge your selfe so perfectly Zwinglianized that you will from hence inferre that there is no more in the Eucharist then in the empty figures of the Old Law and though you did yet it would not serue your turne for euen diuers of those figures were truly properly Sacrifices and therefore though the Eucharist were but a Commemoration yet it might be a true Sacrifice withall 16. You alledge Lindanus that (i) Panopl lib. 4. part 2. çap. 56. § Hunc igitur in former Ages for 1200. yeares the holy Cup was administred to the Laity But you deceiue your Reader for Lindanus plainely sayth That both kinds were giuen to the Laity almost euery where but yet not euery where Which is sufficient agaynst you who say it is agaynst the institution of Christ not to giue both kinds to the Laity And I shewed before that in the raigne of King Edward the Sixth Communion in one kind was permitted and that Melancthon Luther held it as a thing indifferent 17. That diuine Sacrifice was celebrated for diuers Ages in a known vulgar Tongue you would proue out of (k) In 1. corp çap. 14. Lyra. But what is this to proue our doctrine to be a Nouelty Do we teach that there is any diuine Law eyther forbidding or commanding publique Seruice in a vulgar Tongue And Lyra in that place teacheth that in these tymes it is more conuenient that it be not celebrated in a known language 18. That the Fathers generally condemned the worship of Images for feare of Idolatry and allowed yea exhorted the people with diligence to read the Scriptures You seeke (l) Pag. 74. to proue the former part out of Polydore Virgil and the latter out of Azor but still with your wonted sincerity For how often haue you been told that Polydore (m) De Innent lib. 6. çap. 13. speakes not of the Ancient Fathers of the New Testamēt but of those of the Old naming Moyses Dauid and Ezechias and he proueth at large that in the New Law Images are worthily placed in Churches and worshipped and concludes demanding what man is so dissolute and so brazen faced that wil or can doubt or dreame of the contrary Azor grants that in the (n) Moral Instit. lib. 8. çap. 26. part 1. §. Respōdeo times of S. Chrysostome Lay-men were conuersant in Scripture because then they vnderstood Greeke or Latin in which language the Scriptures were written wheras now the common people for the most part vnderstand not the Latin Tongue but such Lay people as vnderstand Greeke or Latin do with good reason read the Scripture Who would euer imagine that in so short a compasse you could haue corrupted so many Authors 19. What you say in this your Section to excuse your Brethren from Schisme we haue answered in the First Part and haue confuted all your euasions similitudes And whereas you say that (o) Pag. 77. although our errors be not damnable to him who in simplicity of heart belieueth and professeth them yet that he that against fayth and conscience shall goe along with the streame to professe and practise them because they are but little ones his case is dangerous and without repentance desperate I answere that if our errors be not fundamentall how can they be damnable and if they be but litle ones that is not fundamentall or damnable how is it dānable to imbrace them because they are litle ones that is because they are as indeed they are If they were indeed little ones yet by an erroneous cōsciēce were esteemed great ones to such a man they should indeed be damnable but to one that knowes them to be little ones and with such a knowledge or cōscience for some humane respect of it selfe not damnable doth yet imbrace them they are not damnable For still we suppose that he would not imbrace them if his Conscience told him that they were great ones And who can without smiling read these your words It is the (p) Pag. 77. Doctrine of the Romane Schoole that veniall sinnes to him that commits them not of subreption or of a sudden motion but of presumption that the matter is not of moment change their kind and become mortall I pray you what Schoole man teacheth that to commit a veniall sinne knowing it to be such makes it become mortall For in this sense you must alleage this doctrine if it be to your purpose and in this sense it being a false doctrine doth indeed ouerthrow that for which you alledge it and proues that to imbrace errors not fundamentall knowing them to be such cannot be damnable as it is not a mortall sinne to do that which one knowes to be but veniall In the meane time you do not reflect that if your doctrine might passe for true it would be impossible for both Catholiques and Protestants Lutherans and Caluinists to be saued For all these differ at lest in points not fundamentall and so you grant vnawares that which chiefly we intend that of two differing in Religion both cānot