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
A51590	The Catholike scriptvrist, or, The plea of the Roman Catholikes shewing the Scriptures to hold forth the Roman faith in above forty of the chiefe controversies now under debate ... / by I.M.	Mumford, J. (James), 1606-1666.	1662 (1662)	Wing M3063; ESTC R32100	169,010	338

and for forty yeares theyr very Children shall bear theyr fornication and they shall suffer all the incommodities of wandering in a wildernesse Can then any man wonder if they themselves who had theyr pardon on these termes and then were slain the very next day by theyr enemies should for a time yea perhaps for forty years suffer some punishment after death Eternall punishment the old sin being forgiven they could not suffer if they did no new one yet manifestly some punishmēt after death could not but be due to thē seeing that so great a punishment was so justly laid upon theyr Childrē for theyr sake for forty whole years 7. Let vs go on 2. Sam. ch 12. vpon Davids great repentance for his great sins of Murther and Adultery God by the Prophet Nathan tould him v. 13. Our Lord allso hath taken away thy sin Howbeit because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme the Child that is borne unto thee shall surely die Behold the sin taken away and yet behold a punishment still due even for this deed Yea for this deed the sword shall not depart from thy house for ever I will take thy wives and give them to thy neighbours and they shall sleep with thy wives in the sight of this Sun v. 10.11 All which great punishments even after this forgiven sin did befall David and his family His son dyed v. 18. Three more of his own sons were slain Ammon in the next chapter Absolom chapter 18. Adonias 1. Kings v. 24. Yea Absolom before his death did raise an Army against David his Father and enforced him to fly Ierusalem being taken they pitched a tent for Absolom in the house top the leads of the place And he went to his Fathers Concubines before all Israël 2. Sam. Ch. 16. v. 22. Thus in the sight of the Sun lying with his own fathers wives called here concubines because they were not admitted to the title of Queenes 8. Our Lord sayd to Moses and Aaron Num. 20.12 because you have not believed me you shall not bring this people into the land which I will give them And v. 24. Aaron shall be gathared to his people that is shall dye for he shall not enter into the land which I have given to the Children of Israël because he rebelled against my word and v. 28. Aaron dyed there in the top of the mountaine and Ch. 27. v. 13. God sayd to Moses when thou hast seen the land of promise thou allso shall be gathered vnto thy people as Aaron thy Brother was gathered For ye rebelled against my commandment Thus you see these two great Saints both punished with a most speedy death For that very sin of which they being admonished by God himself questionlesse did repent Whence after this sin committed God did so familiarly converse with Moses from ch 20. to 27. By all these and a world of other such examples it is made evident that upon the true repentance of the delinquent though the pain of eternall death be allwayes forgiven him yet often the delinquent remaines liable to suffer temporall punishments even as in this world though upon the repentance of a delinquent deserving death the punishment of death be forgiven him yet he is justly made liable to suffer imprisonment or condemned to pay such a fine 9. Out of this principle it clearly followeth that there is a Purgatory for seeing that a man may dye before he hath suffered or satisfyed for the punishment due by divine Iustice unto him it doth necessarily follow that this punishment according to the same Iustice must be given him in the world to come not in hell because the sin is forgiven him but yet in the prison of Purgatory out of which he shall not go untill he hath paid the last farthing Matth. 5.26 It remains then proved that this principle so well grounded in Scripture cannot be true unlesse it allso be true that there is a Purgatory 10. I passe to the second principle teaching that some sins are only veniall deserving indeed some punishment but not eternall For as he were a Tyrant who would punish every offence though it deserves but whipping with a cruell death so we should have too too hard opinion of Gods Iustice if we believed that for every merry lye for every idle word or passionate speech for every trifling away of a small time unprofitably for every vain or lazy action he should punish the delinquent with death everlasting and the endlesse and unspeakable torments of Hell fire if the person dyeth without repentance as thousands must needs do who dye suddenly or out of theyr senses or in theyr sleep c. 11. That there be such veniall sins or smaller offences as these are which be truly sins yet not mortall or damnable is clear out of Scripture Exod 1.17 But the Midwives of Egypt feared God and preserved the men Children contrary to the command of the King who questioning them for breaking his commandment they answered The Hebrew weomen are not as the Egyptian weomen for they have the knowledg to play the Midwife themselves and before we come to them they are delivered God therefore did well to the Midwives and because they feared God be built them houses Here you shee the Midwives telling an officious lye which is a sin yet this sin did not take from them the love of God or made God hate them but they even then feared God as the Scripture sayth and he for this theyr fear exercised not in this lye but in theyr Charity and Mercy highly rewarded them Yet this lying being a sin divine Iustice could not but reserve some punishment for it though not eternall 12. Even so Iosue 2.2 The spies sent by Iosue entred the house of Rahab And it was told the King of Iericho He sent to Rahab saying bring forth the men that came to the for they be spies and the woman taking the men hid them and sayd I confesse they came to me when the gate was a shutting in the dark and they withall went out I know not whither they be gone persue quickly and you shall overtake them But she made the men go up to the roof of her house and covered them with the stalk of flax which was there Here you have another officious lye but only a veniall not a damnable sin By lying she sinned venially but by that act of charitably hiding the spies she pleased God For S. Paul sayth by Faith Rahab perished not receiving the spies with peace Hebr. 11. 31. And S. Iames chap. 2. v. 25. Rahab was she not justifyed by works receiving the Messengers and putting them forth another way after that she had first hid them Of these kind of veniall sins the Scripture allso sayth Seven times shall the just fall and rise again Prov. 24.16 For these smaller sins cast us not out of Gods favour wherefore by his grace we soon get pardon

the soule do not still survive expecting to be reunited to the body S. Paul can speak here of no other baptisme which can profit the dead but the baptisme of pennance for so S. Marke and so S. Luke speaks And certain it is that S. Paul takes his argument from that which with profit to the dead can be performed for them Otherwise when he presseth so hotty those words To what end are they baptized for them one might easily answer to no end True then it is that to a very good end we undertake this painfull Baptisme of Pennance for the dead so taking upon us part of theyr fiery Baptisme in Purgatory This is the language of Holy Fathers expounding Scripture as Bellarmin sheweth l. 1. de Purgatorio cap. 4. out of S. Hierome S. Basil and Bede all expounding those words He shall baptize you in the Holy Ghost and fire Matth. 3. That is say they with the Holy Ghost shall he baptize in this world and with fire in the world to come To the same effect he cites S. Gregory Naz. calling Purgatory fire the last Baptisme 17. The second text is 1. Io. 5.16 If any man see his Brother to sin a sin not to death let him aske and life shall be given for them that sin not to death There is a sin to death committed by irrepentent sinners I do not say that he shall pray for it And so we never pray for those whom we know to dy unrepentant This is the true sense of this place and hence it is clear that there be sins to death and sins not to death The meaning is not that there be sins mortall and sins veniall neither according to our interpreters or according to yours who deny all veniall sins As for us we all hold prayer lawfully and fruitfully made for any sin whatsoever during the life of the sinner Wherefore a sin to death is to leave faith working by Charity even to death As S. Austin sayth de Correp gra c. 12. Whence it followeth contrariwise that a sin not to death is that which a man commiteth but doth not persever in it untill he be dead S. Iohn therefore encourageth us with confidence to pray for any whom we do not know to be departed in deadly sin unrepented For it is evident that S. Iohn speaks here of praying for the dead First because before the death of any sinner we may pray for pardon of his sins whatsoever they be and our prayer may be heard But S. Iohn speaks of a sinner now placed in such a state that prayer for him will not be available Therefore he speaks of praying for sinners who are dead And of those some are dead in theyr sins without repentance For these he bids us not pray Others of them are dead after they duly repented theyr sins and for these he encourageth us to pray I prove this secondly because he speaks of theyr prayer who know theyr brother to sin not to death that is to have given signes of true repentance For any such let him aske and life of glory shall be given him sinning not to death Now if this principle of praying for the dead be true it cannot but be true that there is a Purgatory seeing that prayer brings no relief to any that are either in heaven or Hell 18. To these three principles we may yet add severall Texts to the same effect as Apocal. 21. v. 27. There shall in no wise enter into it heaven any thing that defileth Many dy polluted with multitudes of veniall sins unrepented This pollution must be purged before they enter heaven Many allso dye before they have fully satisfied for all pain due to theyr mortall sins forgiven them This full satisfaction must be made before they enter heaven But where In that prison of which it is sayd Matth. 5. v. 27. Amen I say unto you thou shalt not go out from thence untill thou payest the last farthing Vpon which place S. Hierome This is that which he sayth thou shalt not go out of prison untill thou shalt pay even to thy litle sins And so S. Cyprian Now that after the paying of the last farthing there is going out and forgivenesse in the world to come Christ himself doth teach Matth. 12. v. 32. saying It shall not be forgiven the neither in this world nor in the world to come For it is non sense to say I will neither marry in this world nor in the world to come because in that world there is no marrying the like non sense would be in Christs words if there were no forgivenesse in the next world I conclude with S. Paul 1. Cor. 3. v. 15. If any mans work shall be burnt as wood hay and stubble will do by which lesser sins are signified he shall suffer losse But he himself shall be saved yet so as by fire Which S. Ambrose Serm. 20. in Psalm 118. expounds thus Wheras S. Paul sayth yet so as by fire he sheweth indeed that he shall be saved but yet shall suffer the punishment of fire that being purged by fire he may be saved and not tormented for ever as infidels are by everlasting fire 19. All these proofes we have out of Scripture though they be so little noted by our adversaries who dayly read Scripture Yet they are to know that if they will do what the pretend they should by clear Scripture before they deny Purgatory shew us manifestly that there is no Purgatory For theyr prime pretence of just separation from us is that they were inforced thereunto for such errours as they can manifestly by only Scripture demonstrate to be damnable Let them shew this of Purgatory and we have done THE XXVI POINT Of Indulgences 1. TO understand this point well which is misunderstood by a world of people note first what we proved in the former point that full often after that God hath pardoned the guilt of sinne he doth not pardon the guilt of all that paine to which the sinner according to Iustice is still lyable for the sin forgiven Note secondly that we are most grossly belyed by our adversaries who say that our doctrine is that the Pope can forgive us our sins by graunting Indulgences unto us whereas no Catholicke Doctor can ever be shewed to have taught this doctrine We all unanimously teach that the Pope by no Indulgence can forgive any one single mortall or veniall sin For our Faith tells us that those sins are onely forgiven us by true contrition or due sorrow in the Sacrament of Confession joyned allwayes with a sincere purpose of offending no more That which is forgiven by an Indulgence is not the guilt of any sin either mortall or veniall but it is only the pardoning of part or of all that paine which yet according to Gods Iustice we stand lyable to pay for the sins already forgiven Neither doth any Catholicke Doctor teach that the Pope can forgive any sinner this paine at